BERKELEY 

LIBRARY 

UNIVERSITY  OF 
CALIFORNIA 


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THE 


P  S  A  L  M  S  ,^  V*^  J^ 

rr. 


BOOKS  OF  WISDOM, 


AXD 


CANTICLE  OF  CANTICLES. 

TRANSLATED    FROM    THE    LATIX   VULGATE,    DILIGENTLY   COMPARED   "WITH   THE    HEBREW 
AND    GREEK,  BEING  A  REVISED   AND   CORRECTED    EDITION   OF  THE    DOUAY  VERSION, 

WITH  NOTES,  CRITICAL  AND  EXPLANATORY, 

BY 

FRANCIS  PATRICK  KENRICK, 

ARCHBISHOP  OF  BALTIMORE. 


Sing  praises  to  our  God,  sing  ye :  sing  praises  to  our  King,  sing  je. 
For  God  is  King  of  all  the  earth :  sing  ye  wisely." — Ps.  xlvi. 


BALTIMORE : 
LUCAS  BROTHERS,  PUBLISHERS. 


^25'^'?  15^ 


LOAN  STACK 

Entered,  according  to  the  Act  of  Congress,  in  the  year  1857, 

BY  THE  MOST  REV.  F.  P.  KENRICK, 

In  the  Clerk's  Office  of  the  District  Court  of  Maryland. 


TO  HIS  EMINENCE, 

CARDINAL  NICHOLAS  WISEMAN, 

ARCHBISHOP   OF   WESTMINSTER. 

MAY  IT  PLEASE  YOUR  EMINENCE: 

Availing  myself  of  the  permission  which  your  Eminence  has 
kindly  given  me,  I  dedicate  to  you  the  following  work.  It  is  offered 
to  the  public  imder  your  high  patronage,  that  the  effort  to  illustrate 
the  meaning  of  the  sacred  text,  may  be  favorably  regarded. — 
Although  I  cannot  bring  to  the  task  the  riches  of  Oriental  literature, 
by  which  your  Eminence  is  distinguished,  I  may  hope  to  aid  the 
student  of  the  inspired  writings,  by  placing  before  him  the  results 
of  the  labors  of  interpreters,  familiar  not  only  with  the  original,  but 
also  the  cognate  languages.  These  have  been  employed  by  your 
Eminence  in  your  earliest  literary  essays,  as  well  as  in  your  sub- 
sequent works,  with  marked  success,  as  even  the  adversaries  of  our 
holy  faith  have  acknowledged.  As  we  both  imbibed  the  love  of  this 
delightful  study  from  the  parent  church,  at  whose  breasts  we  were 
nourished,  it  is  meet  that  my  effort  should  be  encouraged  by  your 
sanction,  since  your  merits  have  placed  you  among  her  princes. 

I  have  the  honor  to  remain. 

Your  Eminence's  most  obedient  Servant, 

ERANCIS  PATRICK  KENRICK, 

ArchbisTiop  of  Baltimore. 
Baltimore,  January,  1857. 


534 


GENERAL  INTRODUCTION 


In  compliance  with  the  suggestions  of  one  of  my  venerable  col- 
leagues, I  present  to  the  public  a  revised  edition  of  the  Psalms, 
together  with  five  other  books,  four  of  which,  as  they  chiefly  treat 
of  Divine  Wisdom,  are  styled  Sapiential,  As  the  Latin  translation 
of  the  Psalms  was  made  originally  from  the  Greek,  which  is  known 
by  the  name  of  the  Septuagint,  it  is  proper  to  give  my  readers  some 
information  in  regard  to  this  version.  Its  name  arose  from  the 
account  given  of  its  origin  by  a  writer  named  Aristeas,  who  repre- 
sented it  as  the  work  of  seventy-two  interpreters,  sent  from  Pales- 
tine to  Alexandria,  by  the  high  priest  of  the  Jews,  at  the  solicitation 
of  Ptolemy  Philadelphus,  king  of  Egypt,  influenced  by  the  sugges- 
tions of  Demetrius  Phalereus,  the  keeper  of  the  royal  library. 
Although  this  story  is  now  generally  discarded,  the  version  retains 
the  name  ;  which,  however,  some  think  originated  rather  in  the 
sanction  given  it  by  the  Sanhedrim,  or  council  of  seventy,  presiding 
in  Alexandria  over  afikirs  involving  the  interests  of  religion,  like  the 
assembly  styled  by  the  same  name  in  Judea.  It  is  certain  that  a 
Greek  version  of  the  Pentateuch  was  made  about  the  year  285  before 
Christ.     The  other  books  of  the  Old  Testament  were  translated  into 


VI  GENEKAL      INTRODUCTION. 

the  same  language,  not  long  afterwards,  since  this  is  apparent  from 
the  prologue  of  Jesus,  son  of  Sirach,  to  the  book  now  known  by  the 
name  of  Ecclesiasticus,  written,  as  it  is  believed,  about  230  years 
before  Christ.  The  Jews,  who,  in  great  number  dwelt  at  Alexandria, 
being  no  longer  familiar  with  Hebrew,  which  was  falling  into  disuse 
even  in  Palestine,  naturally  desired  to  have  the  sacred  books,  which 
continued  to  be  read  in  their  synagogues  in  the  original  tongues, 
translated  into  a  language  with  which  they  were  then  conversant. 
Greek  was  most  generally  spoken  since  the  time  of  Alexander  the 
Great  in  the  various  kingdoms  that  arose  on  the  division  of  his  empire. 
The  number  of  persons  employed  in  this  translation  is-  not  known ; 
but  the  diversity  of  style  bears  intrinsic  evidence  that  six  or  more 
different  writers  contributed  to  the  work.  The  translator  of  the 
Psalms  is  thought  to  have  been  less  successful  than  the  author  of  the 
version  of  the  Proverbs.  Many  of  the  ancients  regarded  the  whole 
work  as  accomplished  by  a  special  assistance  of  God,  and  considered 
the  Holy  Spirit  as  guiding  the  pens  of  the  translators  :  but  moderns 
lijenerally  reject  all  idea  of  supernatural  inspiration  of  this  version, 
and  give  it  no  authority  beyond  that  which  it  derives  from  its  fidelity 
to  the  original  text,  and  from  its  employment  by  the  apostles  and  the 
churches  which  they  founded.  St.  Jerome  appears  to  have  been  the 
first  to  disturb  the  belief  in  the  extraordinary  circumstances  under 
which  it  w^as  said  to  have  been  made ;  and  Louis  Vivos,  in  the  early 
part  of  the  sixteenth  century,  in  a  note  to  his  edition  of  St.  Augus- 
tin's  work,  on  the  City  of  God,  threw  doubts  on  the  whole  story  of 
Aristeas.     Since  his  time  it  has  been  freely  canvassed  in  all  its  parts. 


GENERAL      INTRODUCTION.  Vll 

but  the  fact  of  a  Greek  version  having  been  made  nearly  three  hun- 
dred years  before  Christ  defies  contradiction.  The  Septuagint 
translation  was  read  even  in  the  synagogues  of  Palestine  in  the  time 
of  our  Saviour.^ 

The  authority  to  be  given  to  this  version  depends  not  on  the  com- 
petency of  those  engaged  in  it,  or  the  presumed  sanction  of  the  San- 
hedrim of  Alexandria;  but  on  its  having  been  employed  by  the 
apostles,  and  delivered  by  them  to  the  churches  which  they  founded. 
By  comparing  the  passages  quoted  in  their  discourses,  or  writings, 
with  the  Hebrew  text  and  with  the  Greek  version,  it  is  manifest  that 
free  use  is  made  of  the  latter,  even  in  places  in  which  it  deviates  from 
the  present  reading  of  the  Hebrew.  During  the  first  four  centuries 
of  the  Christian  religion,  the  Hebrew  scriptures  were  chiefly  confined 
to  the  Jews,  the  Septuagint  being  in  general  use  in  all  the  churches 
of  the  East :  which  fact  can  only  be  accounted  for  by  the  use  and 
delivery  of  this  version  by  the  Apostles  to  the  various  churches.  It 
cannot  be  supposed  that  Christ  left  His  church  without  a  faithful 
record  of  divine  revelation  during  all  this  period :  so  that  whatever 
imperfections  may  have  been  in  the  version,  as  originally  made,  or 
whatever  errors  may  have  crept  into  it,  by  the  mistakes  of  copyists, 
we  must  regard  it  as  substantially  correct,  and  a  faithful  transcript 
of  the  divine  originals.  St.  Jerome  deserves  praise  for  his  noble  and 
successful  undertaking  to  furnish  the  church  with  a  correct  translation 
from  the  llebrew,  which,  whilst  it  served  to  correct  the  imperfections 

1  Kitto,  Cyclor«edia,  art.  Synagogue. 


VIU  GENERAL      INTRODUCTION. 

of  the  versions  already  in  use,  established  their  essential  harmony 
with  the  text :  but  the  Eastern  portion  of  the  church,  nowise  dis- 
turbed by  this  effort,  has  always  continued  to  use  the  Septuagint  as 
a  safe  standard.  Nor  does  the  West  view  it  in  any  less  favorable 
light,  since  Pope  Sixtus  V.,  who  put  in  execution  the  decree  of  the 
council  of  Trent,  concerning  the  Latin  Vulgate,  caused  at  the  same 
time  an  edition  of  the  Septuagint  to  be  issued,  on  the  model  of  the 
Vatican  manuscript,  which  dates  back  as  far  as  the  fourth  century, 
and  w^hich  is  justly  regarded  as  the  most  pure  and  precious  Biblical 
relic  of  antiquity. 

From  the  facts  above  stated  it  is  clear,  that  the  divine  revelation 
has  been  preserved  in  the  church,  not  by  means  of  a  miraculous 
guardianship  of  the  letter  of  the  Scriptures,  or  of  inspired  versions 
preserved  by  a  like  providence  from  the  least  imperfection :  but  in 
the  midst  of  all  the  contingencies  to  which  books  and  their  transla- 
tions are  subject,  by  guarding  the  mysteries  and  doctrines  from  all 
adulteration,  and  preserving  the  divine  books  in  their  substantial 
integrity.  This  is  the  only  view  consistent  with  the  known  facts  of 
history,  and  calculated  to  strengthen  faith.  Whoever  insists  that  the 
Bible  as  it  exists  in  the  original  texts,  or  in  any  version,  is  simply  and 
purely  the  word  of  God,  such  as  .it  was  recorded  by  the  inspired 
penmen,  without  the  least  change,  demands  our  belief  for  what  un- 
necessarily supposes  a  most  extraordinary  and  unproved  interposition 
of  Providence :  but  the  believer  can  well  embrace  the  whole  revela- 
tion of  God,  acknowledge  the  sacred  books  as  divinely  inspired,  and 
accept  the  approved  translations  as  authentic^i  because  vouched  for 


GENERAL      INTRODUCTION.  IX 

by  the  church,  which  is  the  pillar  and  the  ground  of  truth.     This  is 
wholly  independent  of  any  mere  critical  question  as  to  the  accuracy 

of  a  reading,  or  the  felicity  of  a  translation. 

In  regard  to  vernacular  versions,  the  Church  is  not  accustomed  to 
give  them  a  solemn  sanction,  because  it  is  not  easy  to  ascertain  their 
correctness  in  the  minute  details ;  and  the  constant  changes  to  which 
living  languages  are  exposed,  may  require  amendments  at  no  great 
distance  of  time.  The  respective  prelates  are  left  free  to  approve 
such  versions  as  they  deem  faithful ;  and  when  the  approval  of  the 
Holy  See  is  added,  it  is  not  offered  as  a  guarantee  of  their  exactness 
so  much  as  an  encouragement  to  the  devout  study  of  the  Scriptures. 
Hence  in  France,  Spain,  Germany,  as  well  as  Italy,  vernacular  ver- 
sions have  been  made  freely,  and  new  versions  substituted  for  others 
which  had  become  antiquated  in  style,  or  otherwise  unsuited  to  the 
actual  state  of  the  national  literature.  No  restraint  has  ever  been 
put  on  efforts  of  this  kind,  when  made  with  due  regard  to  the  local 
authorities,  and  without  prejudice  to  that  sanction  which  the  church 
has  given  to  the  Vulgate.  Instances  abound,  in  the  French  Bibles 
especially,  of  paraphrases  and  notes  which  mark  the  discrepancies  of 
the  version  from  the  text,  and  often  give  the  preference  to  the  latter. 
The  first  council  of  Baltimore  framed  a  decree  for  retaining  the 
Douay  version  as  having  been  approved  of  by  the  Holy  See,  which 
assertion  the  Sacred  Congregation  of  Cardinals  desired  to  be  ex- 
punged, no  record  of  such  approval  having  been  found.  The  decree 
itself  as  resting  on  the  constant  usage  of  the  churches  in  which  the 
English  language  prevails^  was  sanctioned,  with  the  addition  made  by 


X  GENERAL      INTRODUCTION. 

the  prelates,  that  a  most  accurate  edition  should  be  published.  From 
the  many  changes  made  in  the  various  editions,  it  has  been  found 
impracticable  to  point  to  a  standard  that  might  be  in  all  things 
followed ;  .  so  that  although  since  the  council,  which  was  held  in 
1829,  not  less  perhaps  than  ten  very  large  editions  have  been 
issued  with  permission  and  approval,  it  has  not  been  possible 
to  secure  their  entire  accuracy.  If  this  'appear  to  give  coloring 
to  the  charge,  that  Catholics  have  no  standard  version  in  the  ver- 
nacular tongue,  I  cannot  help  it :  but  I  would  remind  those  who 
make  it  that  their  good  fortune  in  having  such  a  version  is  not  envied 
by  us,  since  it  is  certainly  not  free  from  imperfections  as  regards  the 
readings,  which  it  represents,  and  even  the  style,  however  generally 
excellent.  Never  since  the  beginning  of  the  church  has  there  been 
a  text  or  a  version  entirely  free  from  imperfection  :  but  we  have,  even 
in  the  Douay  version,  a  substantial  representation  of  the  sacred  text, 
and  a  safe  guide  in  faith  and  morals.  Beyond  this,  the  excellence  of 
a  version  is  a  matter  of  taste,  which  it  is  well  to  consult,  but  which 
involves  no  loss  of  saving  truth,  and  no  serious  hindrance  to  piety. 

Although  whilst  preparing  the  present  volume,  I  have  had  the 
original  Douay  version  before  me,  I  did  not  care  to  ''substitute  its 
antiquated  phraseology  for  the  modern  style  of  the  current  editions. 
In  some  places  I  have  ventured  to  depart  from  both,  keeping,  how- 
ever, the  Vulgate  always  in  view,  and  striving  to  translate  it,  in 
conformity  with  the  original.  Nevertheless,  I  present  my  work  as 
a  literary  essay,  rather  than  as  a  substitute  for  the  Douay  trans- 
lation, if  this  name  be  at  all  applicable  to   the   modern  editions. 


aENERAL      INTRODUCTION.  XI 

I  have  used  the  liberty  enjoyed  everywhere  by  Catholic  writers  to 
point  out  the  approved  readings,  and  illustrate  the  meaning,  without 
disturbing  the  authority  of  the  Vulgate,  which  in  the  liturgy  and  in 
all  public  acts  admits  of  no  deviation. 

I  respectfully  submit  the  whole  to  the  consideration  of  my  vener- 
able colleagues,  on  whose  enlightened  indulgence  I  rely  for  the 
patient  examination  of  my  suggestions,  some  of  which  may  finally 
be  found  worthy  of  adoption. 


ERRATA 


p.A7,\.5,path,aAds. 

p.  87,  Note  1,  It,  lege  St. 

p.  95,  V.  3,  people,  add  s.    Also  p.  98,  6 :  117,  10 :  130,  4,  6 :  185,  3, 10, 13 :  199,  41 :  206,  4. 

p.  106,  2d  Note,  superiority  to,  lege  over. 

p.  112,  3d  Note,  made,  lege  make. 

p.  115, 1st  Note,  1st  line,  Maffei  lege  Mattel. 

p.  119,  last  Note,  lege  The  Chaldaic  version  and  St.  Jerome. 

p.  131,  2d  line  of  1st  Note,  put  is. 

p.  147,  2d  Note,  premuerunt,  lege fremuerunt. 

p.  149, 1st  Note  after  acquired,  lege  St.  Jerome  translates,  d-c. 

p.  158,  Note  2,  ad  lege  not. 

p.  159,  V.  5,  add   ? 

p.  166,  Note  3,  ear,  lege  near. 

p.  182,  V.  11,  dele  ? 

p.  216,  Ps.  cxiv.  add  Heb.  cxvi. 

p.  238,  V.  4.  put  ref.  7  at  end,  and  put  8  over  desire.8 

p.  272,  V.  3,  Let  not  thy,  dele  thy. 

p.  328,  Note  32,  add   / 

p,  348, 15,  give,  add  n. 

p.  366,  Note  10,  fallen,  lege  fellow. 

p,  375,  Note  16,  bubbler,  lege  babbler. 

p.  434,  Note  4,  er,  lege  after. 

p.  436, 10,  venemous,  lege  venomous :  Note  9,  this  motive,  lege  the. 

p.  452,  Note  7,  This,  add  is. 

p.  465,  Note  6,  shall,  lege  shalt. 

p.  474,  Note  21,  2d  line,  lege  so. 

p.  560,  24,  talking,  lege  taking. 

p.  566,  last  line,  ast,  lege  fast. 

p.  579,  Note  17,  tJieir,  lege  there.  " 

Some  mistakes  in  the  references  will  easily  be  corrected  by  the  reader.  In  a  few  places  the  names  have 
been  spelt  inconsistently  with  the  method  generally  adopted.  The  critical  nature  of  the  work  mus 
plead  for  so  many  inaccuracies. 


ABRIDGMENTS. 


H. — Is  put  for  the  Hebrew  text. 

S. — The  Greek  translation  of  the  Septuagint. 

P. — The  Protestant  translation  under  King  James. 

Pr.  Ps. — The  Psalter  in  the  Book  of  Common  Prayer,  which 
differs  from  that  in  the  Bible. 

H.  P. — Denotes  the  agreement  of  the  Protestant  translation 
mth  the  Hebrew  text. 

y._The  Vulgate. 

S.  P. — Marks  the  agreement  of  the  Protestant  translation 
with  the  Septuagint.  The  absence  of  these  marks  does  not  imply 
disagreement. 

D. — For  the  old  Douay  version.  St.  Jerome  is  mentioned  some- 
times without  any  observation.  This  implies  that  his  translation  is 
to  the  same  effect  as  the  other  there  quoted. 

R. — For  Rosenmiiller. 

R.  Y. — Intimates  that  Rosenmiiller  supports  the  Vulgate. 


^ 


INDEX. 


PAGE. 

BOOK  OF  PSALMS, 

17 

PROVERBS, 

•       263 

ECCLESIASTES, 

■       .351 

CANTICLE  OF  CANTICLES,     - 

•        381 

WISDOM, 

401 

ECCLESIASTICUS, 

•       447 

THE  PSALMS. 


W-;r\ 


ye . 


INTRODUCTION 


The  Psalms  are  sacred  canticles  wliicli  were  used  from  ancient 
times  by  the  Israelites  in  the  >Yorship  of  Grod.  They  are  generally 
quoted  in  the  name  of  David,  who  is  marked  as  the  author  in  the 
inscriptions  of  about  eighty  of  them ;  whilst  many  of  the  rest  have 
no  name  inscribed,  and  several  bear  that  of  Asaph,  some  of  Heman 
and  Ethan,  two  that  of  Solomon,  and  one  of  Moses.  The  names 
also  of  the  sons  of  Core,  and  of  others  who  were  charged  to  sing 
them,  are  at  the  head  of  some.  Many  of  the  learned  are  disposed 
to  receive  as  authentic  such  of  the  inscriptions  as  are  found  in  the 
Hebrew  text;  with  some  exceptions,  however,  since  the  contents  do 
not  always  correspond  to  the  heading.  Several  inscriptions  found 
in  the  Septuagint  mark  the  occasion  on  which  they  were  sung. 

The  chief  subjects  of  which  the  Psalms  treat,  are  especially  the 
persecutions  which  David  suffered  from  Saul,  and  from  Absalom; 
as  also  other  events  of  his  life ;  with  a  general  review  of  all  the 
works  of  God,  and  His  special  favors  to  His  chosen  people.  The 
calamities  which  the  Israelites  suffered,  during  their  captivity  in 
Babylon  and  in  the  time  of  the  Macchabees,  appear  to  be  described 
in  several ;  which  are  therefore  more  generally  believed  to  have  been 
written  long  after  the  reign  of  David,  by  other  inspired  writers. 
Calmet,  the  learned  Benedictine  Commentator,  refers  many  Psalms 
to  the  captivity;  whilst  Olshausen,  a  modern  critic  of  considerable 
merit,  ascribes  almost  all  of  them  to  the  time  of  the  Macchabees. 

No  Christian  can  doubt  that  the  sufferings  and  glory  of  Christ  are 
portrayed  prophetically  in  the  Psalms,  since  this  is  expressly  de- 
clared by  our  Lord  Himself,^  and  is  apparent  from  a  comparison  of 
many  passages  with  the  gospel  narrative.  It  is,  indeed,  in  many 
places  difficult  to  adapt  the  words  to  any  event  in  the  life  of  David, 
or  to  any  fact  of  sacred  history ;  whilst  their  full  meaning  appears 
when  they  are  referred  to  the  great  mystery  of  redemption.  I 
shall,  however,  specially  endeavor  to  illustrate  the  literal  meaning, 
as  far  as  it  may  be  discoverable,  in  reference  to  the  facts  mentioned 

1  Luke  xxiv.  44. 


20  INTBODUCTION. 

in  the  title  :  without  omitting  to  point  to  the  various  passages  of  the 
New  Testament,  in  which  they  are  applied  to  the  Christian  myste- 
ries. The  Providence  of  God,  which  overrules  the  counsels  and  views 
of  men,  has  made  the  literary  labors  of  Rationalistic  writers,  as  well 
as  of  others  not  professing  the  true  faith,  subservient  to  His  glory, 
by  the  homage  which  they  have  rendered  to  the  Scriptures  as  pro- 
ductions of  great  literary  merit  and  historic  authority.  Notwith- 
standing the  severe  scrutiny  which  has  been  from  time  to  time  insti- 
tuted, by  men  restrained  by  no  feeling  of  reverence,  the  sacred 
writings  are  acknowledged  to  surpass  in  sublimity  and  beauty  the 
most  admired  productions  of  classic  antiquity.  Critics  admire  the 
Psalms  in  particular,  as   alternately  tender  and  sublime,  and  show 

*;  the  accuracy  of  their  statements,  and  the  precision  and  depth  of  the 
expressions.  The  avowal  that  the  facts  which  they  regdrd  are  his- 
torically true,  and  the  sentiments  pure  and  holy,  is  calculated  to 
persuade  us  of  the  elevated  character  of  the  worship  of  which  they 
f  formed  a  prominent  part.  We  shall  therefore  avail  ourselves  of  the 
labors  of  such  writers  in  matters  of  critical  inquiry  to  ascertain  the 
true  reading,  and  illustrate  the  direct  meaning,  without  taking  them 
as  guides  in  expounding  prophecy. 

The  style  of  the  Psalms  is  particularly  remarkable  for  the  repeti- 
tion of  the  same  idea,  with  some  variety  of  expression  in  the  second 
member  of  the  sentence,  and  sometimes  in  a  third  member.  The 
use  of  these  parallelisms,  which  characterize  Hebrew  poetry,  was 
distinctly  pointed  out  by  St.  Augustin,  and  at  a  later  period  by 
Bellarmin,  and  subsequently  illustrated  by  Lowth.  Occasionally 
contrast  is  employed  to  heighten  the  preceding  expression  of  some 
truth.  The  long  Psalm  CXVIII.  consists  of  repetitions  of  the  one 
idea,  that  the  law  of  God  is  excellent.  Sometimes  a  chorus  is  intro- 
duced, the  band  repeating  the  same  words,  whilst  the  chief  singer 
varies  his  expressions.  Several  Psalms  have  a  dramatic  character, 
although  it  is  not  easy  to  fix  with  precision  what  belongs  to  the  dif- 
ferent speakers. 

The  translation  of  the  Psalms  given  in  the  Vulgate  was  made  ori- 

^ .  ginally  from  the  Greek  version  of  the  Septuagint.  It  was,  however, 
revised  and  retouched  by  St.  Jerome,  who,  in  the  year  382,  corrected 
it  at  Rome,  and  in  384  made  a  further  revision  of  it  at  Bethlehem. 
The  former  revision  is  still  used  in  the  great  basilic  of  St.  Peter, 
whilst  the  latter  is'  generally  adopted  in  the  liturgy,  being  incorpo- 

^l  rated  with  the  Vulgate.  The  difiiculty  of  making  many  changes  in 
the  Psalms,  which  were  recited  by  heart,  in  the  public  offices  of  the 


INTKODUCTION.  21 

church,  prevented  the  general  adoption  of  the  version  made  directly 
from  the  Hebrew  by  this  eminent  doctor.  Hence  this  is  the  book  of 
ancient  Scripture  which  in  our  version  is  found  to  vary  most  from 
the  text.  To  the  close  adherence  of  the  Protestant  translators  to 
the  version  of  St.  Jerome,  is  to  be  ascribed,  beyond  all  doubt,  as 
will  appear  from  my  notes,  their  great  conformity  to  the  received 
reading  of  the  Hebrew.  Yet  even  the  established  Church  of  England 
did  not  scruple  to  adopt  in  her  liturgy  a  version  of  the  Psalms  some- 
what different  from  that  contained  in  the  Bible,  and  in  several  pas- 
sages agreeing  rather  with  the  Septuagint  and  Vulgate,  than  with 
the  text.  This  was  taken  from  the  previous  translation  published  in 
1539,  and  known  under  the  name  of  Cranmer's  Bible.  She  even 
did  not  hesitate,  in  the  Latin  edition  of  the  Book  of  Common 
Prayer,  styled  Liturgia  Anglicana,  to  borrow  the  Psalms  from  the 
Yulgate ;  and  in  a  Greek  translation  of  the  same  work,  published  at 
Cambridge  in  1665,  she  made  the  like  use  of  the  version  of  the  Sep- 
tuagint. It  is  clear,  then,  that  the  discrepancies  were  not  regarded 
as  essential,  or  of  high  importance.  Besides,  it  must  not  be  for- 
gotten that  the  quotations  made  by  the  Apostles  from  the  Psalms, 
are  found  to  agree  with  the  Septuagint,  even  in  passages  wherein  it 
differs  from  the  Hebrew.  This  at  once  gives  this  version  a  high  de- 
gree of  authority,  which  must  not  easily  be  rejected  on  account  of  the 
conjectures  which  moderns  may  form  of  the  force  of  certain  Hebrew 
words  or  phrases.  A  mere  version  is  ordinarily  of  less  weight  than 
the  original ;  but  the  sanction  given  to  the  Septuagint  by  the  Apostles, 
who  quoted  it  and  gave  it  to  the  churches,  places  it  in  a  loftier  po- 
sition than  belongs  to  ordinary  translations.  I  do  not  mean,  how- 
ever, to  prefer  it  absolutely  to  the  received  text,  which  I  readily 
adopt  as  a  standard,  availing  myself  only  of  this  very  ancient  version 
to  illustrate  obscure  passages,  or  restore  the  correct  readings. 

The  wisdom  of  the  assembled  Church,  in  the  Council  of  Trent,  in 
adopting,  or  rather  retaining,  the  Latin  version  called  the  Vulgate,  as 
a  secure  standard,  was  without  prejudice  to  the  text,  which  still  serves 
for  the  elucidation  of  the  version.  Hence  various  Pontiffs  have 
encouraged  by  their  approval  the  labors  of  learned  men,  who  have 
devoted  themselves  to  the  study  of  the  original  languages,  and  given 
to  thp  public  the  result  of  their  researches.  Houbigant,  a  French 
Oratorian,  was  applauded  by  Benedict  XIV.  in  his  literary  efforts, 
which  sometimes  led  him  to  hazard  emendations,  not  lightly  to  be 
admitted.  The  same  Pontiff  and  his  successor  Clement  XIII.  en- 
couraged a  body  of  Capuchin  Friars  in  France,  who  translated  the 


22  INTRODUCTION. 

Psalms  and  other  Books  directly  from  the  Hebrew.  Clement  XIV. 
and  several  Italian  bishops  countenanced  the  labors  of  a  Neapolitan 
lawyer,  named  Mattel,  who  translated  the  Psalms  into  Italian  verse. 

The  Psalms  were  translated  into  the  vernacular  languages  at  a 
very  early  period,  probably  to  prepare  the  faithful  for  the  better 
understanding  of  the  divine  office  at  which  they  were  wont  to  be 
present.  Two  Anglo-Saxon  versions  are  ascribed  to  Aldhelm,  Bishop 
of  Sherborn,  and  Guthlac,  a  Saxon  anchorite,  in  the  eighth  century. 
The  enlightened  piety  of  Alfred  the  Great  led  him  to  undertake  the 
same  task,  which,  however,  he  did  not  live  to  accomplish.  Transla- 
tions in  the  Anglo-Norman  tongue  appeared  soon  after  the  conquest. 
Metrical  translations  into  English  were  made  in  the  thirteenth  cen- 
tury, and  Richard  Bolle,  hermit  of  Hampole,  turned  the  Psalms  into 
English  prose  in  the  early  half  of  the  fourteenth  century,  adding  a 
commentary  to  each  verse.  Two  other  English  versions  are  of  the 
same  period. 

The  translation  known  by  the  name  of  Douay,  from  the  place 
where  it  was  prepared  by  learned  and  holy  priests,  exiles  from  Eng- 
land on  account  of  their  religion,  possesses,  by  the  acknowledgment 
of  all  impartial  judges,  the  high  merit  of  fidelity.  It  is,  indeed,  of 
all  the  vernacular  versions,  that  which  adheres  most  closely  to  the 
Vulgate :  which  it  professes  to  render.  The  controversies  which 
raged  at  the  time,  made  the  authors  scruple  to  depart  in  the  slightest 
degree  from  the  letter  of  the  Latin  version,  especially  as  to  mat- 
ters which  were  then  brought  into  question.  Hence  they  used  the 
words  justification  and  justice,  in  both  numbers,  wherever  they  found 
the  corresponding  Latin  terms,  although  the  English  language 
scarcely  admits  the  plural  of  these  words,  or  the  meaning  which  is 
sometimes  technically  attached  to  them  in  the  singular  number.  I 
have  ventured  to  depart  from  their  example,  wherever  I  found  my- 
self supported  in  the  use  of  a  different  term  by  the  high  authority 
of  St.  Jerome,  who  generally  employs  the  word  "prsecepta"  in  the 
various  passages  to  which  I  now  refer.  The  French  translators  use 
the  term  '^  ordonnanees'  in  the  same  way:  the  German  version  by 
Allioli,  especially  sanctioned  by  the  Apostolic  Nuncio,  has  '' gehote'' 
and  ''  satzungen:''  the  Spaniards  employ  ""metndamientos  y  leyes' 
with  the  same  meaning.  With  these  examples  before  me,  and  the 
support  of  St.  Jerome,  I  trust  that  the  change  will  not  appear  pre- 
sumptuous. If  any  one  imagine  that  in  making  it,  a  concession  is 
implied  to  the  translators  of  the  Bible  under  King  James,  the 
authority  of  St.  Jerome  shows  plainly  the  contrary :  and  whoever 


INTRODUCTION.         ^^.  23 

will  read  the  notes  with  attention,  or  himself  take  the  trouble  of 
comparing  "  the  authorized  version"  with  that  of  St.  Jerome,  must 
perceive  that  they  owe  to  this  great  doctor  almost  all  that  distin- 
guishes their  version  as  a  representation  of  the  actual  text.  In  what 
regards  beauty  and  force  of  language,  the  praise  belongs  to  them- 
selves, and  I  take  this  opportunity  of  acknowledging  that  I  have 
freely  borrowed  from  them  whenever  I  conceived  that  their  diction 
was  purer  and  more  felicitous  than  that  of  the  Douay  translators, 
and  adapted  to  express  the  meaning  of  the  Vulgate.  It  is  important 
that  all  should  understand  that  our  opposition  to  their  version  does 
not  arise  from  any  prejudice  against  its  literary  merit,  much  less 
a'^Jnst  the  diffusion  of  the  Scriptures,  but  merely  from  a  disapproval 
of  the  spirit  in  which  it  was  conceived  and  executed,  of  which  the 
traces  are  here  and  there  discoverable  by  the  attentive  observer. 

I  have  scarcely  ventured  to  apply  such  Psalms  as  have  no  inscrip- 
tion to  particular  events  in  sacred  history,  since  the  most  ingenious 
and  apparently  successful  application  of  them  has  been  from  time  to 
time  combated  and  overthrown.  It  is  enough  for  the  reader  to  dis- 
cover in  them  a  meaning  expressive  of  hope  in  God,  recourse  to  Him 
in  affliction,  supplication,  gratitude  and  love.  Each  one  can  appro- 
priate to  himself  most  of  such  expressions,  which  he  will  find  won- 
derfully adapted  to  his  own  wants  and  circumstances.  He  can  also, 
with  great  spiritual  advantage,  occasionally  apply  the  sacred  text  to 
the  Christian  mysteries,  even  where  I  have  offered  him  no  aid  in  this 
higher  exercise  of  Scriptural  interpretation.  The  general  edification 
of  the  faithful  has  not  been  my  chief  aim  in  this  undertaking.  I 
deem  it  important  for  the  clergy  to  have  within  their  reach  a  plain 
statement  of  the  correct  reading  of  the  sacred  text,  and  its  direct 
meaning,  that  they  may  discharge  the  daily  duty  of  reciting  the 
divine  office  with  a  clear  apprehension  of  its  import,  and  that  in  their 
public  instructions  they  may  hazard  no  exposition  of.  obscure  pas- 
sages, which  may  not  be  sustained  by  the  context.  Far,  however, 
from  undervaluing  the  deeper  contemplation  of  the  sacred  text,  as 
presented  in  the  writings  of  the  fathers,  I  appreciate  it  mast  highly, 
and  desire  that  the  perusal  of  my  scanty  annotations  may  prepare 
my  readers  for  this  great  study.  I  hope  that  the  laity  also  will 
derive  instruction  and  gratification  from  my  labors,  since  I  have 
endeavored  to  make  my  observations  simple  and  plain,  that  all  may 
understand  the  literal  meaning  of  the  sacred  writers  in  general,  and 
the  causes  of  obscurity  in  those  passages  which  cannot  fully  be  elu-. 
cidated.     My   frequent  references    to   Protestant   or   Kationalistic 


24'  INTRODUCTION. 

writers  may  startle  some,  who  naturally  expect  the  guidance  of 
Catholic  authority ;  but  in  matters  of  verbal  criticism  those  moderns 
who  have  treated  of  the  Scriptures  with  learning  and  accuracy,  have 
necessarily  great  weight  in  determining  the  reading,  or  literal  mean- 
ing. I  am  conscious  of  ascribing  no  undue  importance  to  mere 
secular  erudition,  or  critical  conjectures,  and  I  receive  with  ujiquali- 
fied  submission  the  decrees  of  the  Council  of  Trent  and  of  the 
Sovereign  Pontiffs  in  regard  to  the  Sacred  Scriptures,  and  their  in- 
terpretation according  to  the  unanimous  sense  of  the  fathers,  as  also 
in  reference  to  the  authenticity  of  the  Vulgate  version.  Whatever 
I  have  advanced  in  this  work,  or  any  other,  is  unreservedly  subjected 
to  the  correction  and  censure  of  the  Catholic  church,  especially  of 
her  head  on  earth,  the  Bishop  of  Rome. 

St.  Basil  eloquently  sets  forth  the  various  excellencies  of  the 
Psalms..  Having  likened  all  the  Scripture  to  a  repository  of  medi- 
cine for  the  diseases  of  the  soul,  he  observes :  "  The  Book  of  the 
Psalms  comprises  all  that  is  useful  in  the  others.  It  foretells  the 
future :  it  commemorates  the  past :  it  lays  down  rules  of  life :  it 
suggests  measures  of  practical  utility.  In  a  word  it  is  a  repertory 
of  good  maxims,  diligently  furnishing  each  one  with  all  that  is  use- 
ful. .  .  .  The  psalm  calms  the  soul,  imparts  peace,  restrains  the 
tumult  of  the  passions,  softens  anger,  sobers  wild  impetuosity.  The 
psalm  establishes  friendship,  unites  those  who  were  divided,  recon- 
ciles those  who  were  at  enmity :  for  who  can  still  regard  as  an  enemy 
him  with  whom  he  joins  in  the  praise  of  God  ?  The  psalm  puts  demons 
to  flight,  secures  the  patronage  of  the  angels,  affords  protection 
against  the  terrors  of  night,  and  rest  from  the  toils  of  day.  It  is  a 
seciirity  for  children,  an  ornament  for  youth,  a  consolation  for  the 
aged,  a  most  becoming  vesture  for  women.  It  peoples  deserts :  it 
regulates  assembled  multitudes.  The  psalm  serves  as  a  commence- 
ment for  beginners ;  it  is  the  means  of  advancing  for  those  who 
progress ;  it  is  the  support  of  those  who  attain  to  perfection :  it 
is  the  voice  of  the  Church.  It  makes  festivals  joyful,  it  inspires  sor- 
row according  to  God :  for  a  psalm  draws  tears  from  a  stony  heart. 
A  psalm  is  an  angelic  work,  a  heavenly  occupation,  spiritual  incense. 
Here  are  found  perfect  instruction  in  divine  things  :  the  prediction  of 
the  coming  of  Christ  in  the  flesh,  the  threat  of  judgment,  the  hope 
of  resurrection,  the  fear  of  punishment,  the  promises  of  glory,  the 
revelations  of  mysteries — all  things  are  treasured  up  in  the  Book  of 
Psalms,  as  in  a  great  and  common  reservoir."^ 

1  Horn.  I.  in  Ps.  I. 


THE  BOOK  OF  PSALMS. 


iPSALM    I 

Seatus  vir. 


1.  Blessed 'is  the  man  who  walketh^  not  in^  the  counsel  of  the 
ungodly,  nor  standeth  in  the  way  of  sinners,  nor  sitteth  in.. the  chair 
of  pestilence  :* 

2.  But  his  delight^  is  in  the  law  of  the  Lord,  and  on  His  law  he 
meditateth^  day  and  night. 

3.  And  he  shall  be  like  a  tree'^  planted  near  the  running  waters,'^ 
which  bringeth  forth  its  fruit  in  due  season : 

And  his  leaf  shall  not  fall  off:  and  all  whatsoever  he  doeth  shall 
prosper.^ 

4.  Not  so  the  wicked,  not  so  :^^  but  like  the  dust"  which  the  wind 
driveth  from  the  face  of  the  earth.^^ 


1  The  Hebrew  term  means  praises,  or  canticles  of  praise. 

2  The  perfect  tense,  which  here  occurs  in  the  text,  often  has  an  indefinite  meaning,  implying  a  habit. 
Allioli,  in  his  German  version,  and  Maitini,  in  the  Italian,  translate  it  in  the  present  tense.  This  gsalm 
declares  the  happiness  of  the  Tirtuous  man,  of  the  true  Israelite  faithful  in  the  observance  of  the  law. 
It  serves  as  an  introduction  to  the  collection  of  Psalms.  The  degrees  by  which  the  sinner  is  led  away 
from  virtue,  becomes  habituated  in  vice,  and  a  teacher  of  impiety,  or  a  scoffer  at  religion,  are  well 
marked  by  the  psalmist. 

3  In,  here  is  equivalent  to  according  to. 

*  The  text  means  scorners.  The  Septuagint  renders  it  by  a  plural  tenn  signifying  pestilence.  The 
teaching  pf  impious  men,  who  scoff  at  virtue,  is  a  moral  plague.    St.  Jerome  has  derisorum. 

6  The  Hebrew  term  means  good  pleasure  or  delight,  as  it  is  translated  by  Mai'tini.  See  also  Psalm 
CXLI. 

6  Moses  commanded  Josue  to  have  the  law  ever  present  to  his  mind.  Job.  i.  8. 

7  Jeremiah  employs  the  same  similitude,  xvii.  7,  8.  The  palm-tree,  which  is  an  evergreen,  is  probably 
meant. 

8  Artificial  channels,  such  as  are  made  in  gardens,  are  thought  by  the  younger  Rosenmliller,  a  cele- 
brated Orientalist  of  this  century,  to  be  meant  by  the  Hebrew  term. 

9  Temporal  success  does  not  always  attend  the  undertakings  of  just  men ;  but  a  divine  blessing  accom- 
panies them :  "  for  those  who  love  God,  all  things  work  together  unto  good."    Eom.  viii.  28. 

10  This  repetition  is  found  in  the  Septuagint,  and  in  the  Syriac  version,  in  cod.  Urbenii. 

11  H.  "  chaff."    Job  uses  the  same  comparison,  xxi.  28. 

12  The  last  words  are  added  from  the  Septuagint.  The  Pgalter  in  the  Book  of  Coinmon  Pray«r  contaiui 
them. 


26  PSALMII.  "^ 

5.  Therefore  tlie  wicked  shall  not  rise  up^^  in  the  judgment  :^^  nor 
sinners  in  the  council  of  the  just. 

6.  For  the  Lord  knoweth^^  the  way  of  the  just :  and  the  way  of 
the  wicked  shall  perish.^^ 


PSALM    II.i 

Quart  fremuerunt. 


1.  Why  do  the  gentiles  rage,^  and  the  people  devise  vain  things?^ 

2.  The  kings  of  the  earth  have  risen  up,  and  the  princes  have  met* 
together,  against  the  Lord,  and  against  His  Christ.^ 

3.  Let  us  break  their  bands  asunder  :^  and  let  us  cast  away  their 
yoke  from  us.  . 

4.  He  that  dwelleth  in  heaven  shall  laugh''  at  them :  and  the  Lord 
shall  deride  them. 

5.  Then  shall  He  speak  to  them  in  His  anger,^  and  trouble^  them 
in  His  rage. 


13  This  marks  the  posture  of  a  successful  suitor  at  law.    Rom.  xiv.  4. 

14  The  Judgment  may  be  understood  of  a  just  tribunal,  as  afterwards  expressed. 

15  Aj^rovingly.  "^^  End  in  ruin. 

1  This  psalm  is  numbered  first  in  some  manuscripts,  which  leave  the  preceding  without  a  number. 
Some  connect  this  with  it. 

2  Martini  uses  the  present  tense.  The  commencement  is  abrupt,  in  lyric  style.  Interpreters  have  in 
vain  sought  in  the  life  of  David  any  combination  of  circumstances  such  as  is  here  represented.  The 
ancient  Rabbins  refer  this  psalm  to  the  Messiah,  as  is  gathered  from  the  dialogue  of  St.  Justin  with 
Tryphon  the  Jew,  according  to  the  remark  of  Rosenmliller.  Eiclihorn,  a  Rationalistic  critic  of  great 
reputation,  admits  that  it  suits  Ilim  best.  Hengstenberg,  celebrated  for  his  vindication  of  the  prophe- 
cies regarding  Christ,  strongly  maintains  this  interpretation.  From  the  Acts  of  the  Apostles  it  is  mani- 
fest that  they  so  understood  and  applied  it.  Herod  and  Pontius  Pilate  concurred  in  acts  of  injustice  to- 
ward Christ  our  Lord.    The  same  hostility  is  continued  by  Jews  and  Gentiles  toward  His  Church. 

3  They  planned  what  they  could  not  accomplish. 

4  The  Hebrew  term  means  to  found,  or  establish :  but  by  reference  to  a  cognate  Arabic  word,  it  is  ex- 
plained as  leaning  on  a  cushion,  a  posture  usual  in  familiar  deliberation.  It  may  be  understood  inter- 
rogatively :  Why  do  the  kings  combine  ? 

6  His  anointed  one. 

6  The  parties  are  introduced  a^  speaking,  without  a  formal  statement  that  such  are  their  words.  This 
mode  of  relating  is  admired  by  Longinus.  On  the  Sublime,  ch.  xxvii.  They  purpose  to  break  the 
bonds,  by  which  the  yoke  is  fastened  on  their  nocks. 

1  Laughter  and  mockery  are  ascribed  to  God  after  the  manner  of  men,  who  laugh  at  tlie  impotent 
efforts  of  their  enemies.  It  is  only  by  using  human  modes  of  speech  that  the  judgments  of  the  Deity, 
who  is  ever  the  same,  without  change  or  shadow  of  change,  can  bo  understood. 

8  To  speak  in  anger,  in  Scriptural  style,  is  to  punish. 

9  The  Hebrew  term,  with  its  cognate  Arabic,  expresses  malediction,  affright,  confusion,  consternation. 
Kohler,  a  German  critic  in  the  decline  of  the  last  century,  thinks  that  it  here  bears  the  milder  meaning 
"  to  frighten  by  reproof." 

• 


PSALM      II. 

6.  But  I  am  appointed^^  by  Him  king  over  Sion,"  His  holy  moun- 
tain, proclaiming^^  His  decree. ^^ 

7.  The  Lord  hath  said  to  Me :  Thou  art  My  Son,  this  day  have 
I  begotten^*  Thee. 

8.  Ask  of  Me,  and  I  shall  give  Thee  the  gentiles  for  Thy  inherit- 
ance, and  the  utmost  parts  of  the  earth  for  Thy  possession.^^ 

9.  Thou  shalt  rule^^  them  with  a  rod  of  iron,  and  shalt  break  them 
in  pieces  like  a  potter's  vessel. 

10.  And  now,  0  ye  kings,^^  understand :  receive  instructions,  ye 
that  judge  the  earth. 

11.  Serve  ye  the  Lord  with  fear  :^^  and  rejoice  unto  Him  with 
trembling.' 

12.  Embrace  discipline,^^  lest  at  any  time  the  Lord  be  angry,  and 
ye  perish  from  the  just^  way. 


10  p.  "  Yet  have  I  set  my  king  upon  my  holy  hill  of  Zion."  The  Syriac,  Arabic  and  Chaldee  versions, 
as  also  those  of  Symmachiis,  Aquila,  and  St.  Jerome,  agree  with  the  Septuagint  and  Vulgate  in  the  ren- 
dering of  this  passage :  which  Kohler  approves.  The  same  verb  in  Prov.  viii.  23,  is  passively  trans- 
lated. A  few  manuscripts  also  favor  the  reading,  which  the  ancients  represent.  The  precise  force  of  the 
verb  is  stated  by  Olshausen  to  be  undetermined.    The  moderns  explain  it  as  meaning  "anointed." 

11  Sion,  the  holy  mountain,  that  is,  the  mountain  on  which  the  Sanctuary  of  God  was  erected,  is  iden- 
tical with  Jerusalem,  which  was  built  on  it. 

12  The  Hebrew  term  means  to  narrate,  or  announce.  Isaiah  li.  6.  The  ancients  genferally,  as  well  as 
the  Vulgate,  read  it  in  the  participle,  as  Michaelis,  a  distinguished  Oriental  scholar  of  the  last  century, 
observes. 

13  The  burden  of  the  announcement  was  that  the  Son  sboald  reign. 

1*  This  determines  the  former  term  to  its  strictest  acceptation.  Although  an  adopted  child  is  called  a 
son,  his  generation  is  never  aflSrmed  simultaneously,  unless  in  circumstances  which  manifest  a  figura- 
tive meaning.  The  Father  in  declaring  that  He  had  begotten  Christ  to-day,  intimates  that  He  had  mani- 
fested His  generation  by  raising  Him  from  the  dead.    See  Acts  xiii.  33.    Heb.  i.  5,  v.  6. 

15  The  boundless  extent  of  the  Church  is  thus  signified. 

16  p,  «  Thou  shalt  break  them."  The  Massoretic  punctuation,  which  this  version  represents,  is  sup- 
ported by  the  Chaldean.  The  Syriac  and  Arabic,  as  well  as  St.  Jerome,  support  the  Septuagint  and  Vul- 
gate. To  rule  with  an  iron  sceptre  is,  however,  a  harsh  metaphor.  To  break  a  vessel  with  an  iron  bar 
is  more  natural,  and  in  accordance  with  the  other  member  of  the  sentence. 

17  From  the  support  which  God  gives  to  the  Messiah,  and  the  utter  failure  of  the  efforts  of  His  ene- 
mies, the  psalmist  calls  on  kings  and  rulers  generally  to  submit  to  Him.  > 

18  The  fear  of  divine  justice  is  a  proper  motive  to  determine  rulers  to  do  their  duty.  The  powerful 
must  be  awed  into  submission. 

1*  P.  "  Kiss  the  Son."  The  text  is  more  generally  understood  to  prescribe  the  rendering  of  homage  to 
the  princfe  by  the  act  of  kissing.  Of  this  an  instance  is  given  in  the  person  of  Joseph,  of  whom  Pliarao 
says :  "  on  thy  mouth  all  my  people  shall  kiss,"  Gen.  xli.  40,  which,  however,  is  translated :  "  at  the 
commandment  of  thy  mouth  all  the  people  shall  obey."  It  may  be  doubted  whether  the  act  of  kissing 
the  prince  in  token  of  homage  is  here  implied,  or  only  obedience  to  his  will  formally  expressed.  Samuel 
is  stated  to  have  kissed  Saul,  whom  he  anointed  king,  1  Kings  x.  1,  but  this  was  rather  an  act  of  affec- 
tion than  of  homage,  as  Olshausen,  a  living  critic,  observes.  Kissing  of  one's  own  hand  was  certainly 
an  act  of  worship  to  idols,  the  kiss  being  as  it  were  thrown  with  the  hand  toward  them.  Job  xxxi.  27, 
3  Kings  xix.  18,  Osee  xiii.  2,  but  it  does  not  appear  that  it  was  usual  to  express  homage  to  kings  by  kiss- 
ing their  hands,  which  is  rather  a  modern  usage.  "  To  lick  the  dust"  is  a  scriptural  phrase  for  profound 
homage,  which  consisted  in  entire  prostration,  with  a  kissing  of  the  ground  on  which  a  conqueror,  or 
monarch  had  trodden.  This  could  not  be  styled  kissing  him.  See  Isaiah  xlix.  23.  Micheas  vii.  17.  Ps. 
Ixxi.  9.  The  term  "^3  means  "  son"  in  Chaldean,  but  as  it  has  no  article  or  pronoun  affixed,  or  noun,  it 
can  scarcely  be  so  understood  here.  St.  Jerome,  after  Symmachus,  explains  it  adverbially :  "  adore 
purely."  The  term,  with  certain  points,  means  purity.    The  Septuagint  Spa^da^c  naiSsias  "  seize  on  in- 


28  PSALM      III. 

13.  When  His  wrath  shall  be  kindled  in  a  short  time,  blessed  are 
all  they  that  trust  in  Him.^^ 


PSALM    III. 

Domine,  quid  multiplicati. 


1.  The  psalm  of  David  when  he  fled  from  the  face  of  his  son  Ab- 
salom.^    (2  Kings  XV.) 

2.  How,  0  Lord,  they  that  afilict  me  are  multiplied  P  paany  rise, 
up  against  me. 

3.  Many  say  to  my  soul  :^  There  is  no  salvation*  for  him  in  his 
God.^ 

4.  But  Thou,  0  Lord,  art  my  protector,^  my  glory,  and  the  lifter 
up  of  my  head.'^ 

5.  I  have  cried  to  the  Lord  with  my  voice :  and  He  hath  heard 
me  from  His  holy  hill.^ 

6.  I  have  slept  and  taken  my  rest  :^  and  I  have  risen  up,  because 
the  Lord  hath  protected  me. 

7.  I  will  not  fear  thousands^*'  of  the  people  surrounding  me  :  -arise, 
0,  Lord ;  save  me,  0  my  God. 


gtrtjction,"  is  represented  by  the  Vulgate,  which  by  discipline,  understands  moral  training,  or  right 
principles  of  conduct.  May  not  the  original  reading  have  been  iraiSog  "the  son?"  The  verb  does  not 
favor  this  supposition,  since  it  means  to  seize;  but  it  was  used  sometimes  in  a  mitigated  sense,  ex  gr. 
for  seizing  on  an  occasion. 

20  The  epithet  is  not  in  the  text.  Herder,  the  distinguished  scholar,  who  died  in  the  commencement 
of  this  century,  thinks  that  allusion  is  made  to  a  hurricane,  which  raises  the  sands  of  the  deserts  and 
overwliclms  travelers. 

21  To  resist  the  Messiah  is  to  provoke  the  severest  vengeance  of  God.  Blessings  are  promised  to  His 
devout  followers. 

1  A  Hebrew  manuscript  in  the  collection  of  Kennicott,  the  great  English  collator,  is  without  this 
inscription,  which,  however,  is  found  in  most  manuscripts.  The  Arabic  and  Chaldee  versions,  as  well 
as  the  Septuagint,  have  it.    The  contents  of  the  psalm  suit  the  title. 

2  Martini  translates  it  in  like  manner :  "  Come  mai  si  sono  moltiplicati .'"  All  Israel  with  their  whole 
heart  followed  Absalom.    2  Kings  xv.  13.    The  persecuted  monarch  was  a  striking  type  of  our  Redeemer. 

8  This  is  equivalent  to  me  or  of  me. 

4  Help,  safety,  deliverance.    2  Kings  xvi.  7,  8.    Matt.  xxvi.  40,  42. 

6  God  in  whom  he  trusts,  and  whose  favorite  he  boasts  that  he  is.  hVd  follows  at  the  close  of  this 
Terse,  as  also  after  the  fourth  and  last  verses,  and  seventy  times  elsewhere  in  the  Psalms.  It  is  thought 
that  it  is  a  musical  note.    St.  Jerome  translates  it :  " semper:"  "  always." 

6  Literally :  "  my  shield." 

7  Who  exaltest  me,  supportest  me,  raisest  up  my  drooping  head.  A  similar  phrase  is  used  to  express 
the  relief  granted  to  Joachin,  the  captive  king  of  Judah,  by  Evilmerodach,  king  of  Babylon.    Jer.  111.  31. 

8  Sion,  the  resting  place  of  the  tabernacle. 

8  H.  P.  "  I  laid  me  down  and  slept."    This  may  be  understood  of  the  rest  which  David  and  his  iiEiith- 
fal  men  took,  in  full  confidence  of  divine  protection. 
10  Myriads. 


P  S  A  L  M      I  V  .  29 

8.  For  Thou  hast  struck  all  those  who  are  my  adversaries  wan- 
tonly :^^  Thou  hast  broken  the  teeth  of  sinners. 

9.  Salvation^^  is  of  the  Lord;   and  Thy  blessing  is  upon  Thy 
people. 


PSALM   .IV 

Cum  invocarem. 


1.  Unto  the  end/  in  canticles.^    A  psalm  of  David.^ 

2.  When  I  called*  upon  Him,  the  God  of  my  justice^  heard  me ; 
when  I  was  in  straits  Thou  didst  set  me  at  liberty.^ 

Have  mercy  on  me,  and  hear  my  prayer. 

3.  0  ye  sons  of  men,  how  long  will  ye  be  hard  hearted?^  why  do 
ye  love  vanity  and  seek  after  lying  ?^ 

4.  Know  ye  also  that  the  Lord  hath  made  His  holy  one^  wonder- 
ful :^^  the  Lord  will  hear  me,  when  I  shall  cry  to  Him. 

5.  Be  ye  angry,^^  and  sin  not :  the  things  ye  say  in  your  hearts, 
be  sorry  for  upon  your  beds.^^ 


11  H.  P.  "  on  the  jaw."  ^n*?  The  Septuagint  probably  read  DJnS.  The  actual  reading,  which  is  the  same 
as  St.  Jerome  had,  better  sustains  the  parallel  of  the  >wo  members  of  this  Terse.  A  blow  on  the 
cbeek  was  deemed  most  insulting.    Job  xvi.  11. 

12  Safety,  protection. 

1  The  Hebrew  term  nXJD*?  which  is  rendered  by  the  Septuagint  and  Vulgate  as  above,  is  now  gene- 
rally translated :  "  For  the  leader  of  the  choir,"  whose  voice  directed  the  whole  band.  It  occurs  in 
Habacuc  iii.  19.  St.  Jerome  rendered  it :  '•'  Victori :"  probably  meaning  the  succeseful  aspirant  after  the 
leadership  of  the  choir. 

2  niJJJ3  This  term  is  also  found  in  the  passage  just  quoted.  It  is  understood  of  musical  instru- 
ments played  with  the  fingers. 

3  Many  think  that  this  psalm,  equally  as  the  preceding,  has  reference  to  the  revolt  of  Absalom, 
others  explain  it  of  the  state  of  mind  of  David,  when  his  followers,  being  disheartened  at  the  burning  of 
Siceleg,  threatened  to  stone  him.    1  Kings  xxx.  6. 

*  It  may  be  translated :  "  Hear  me,  when  I  call." 

6  God  whose  justice  I  adore :  or  God  who  justifieth  me. 

6  The  metaphor  is  that  of  a  man  rescued  from  a  narrow  place,  in  which  he  was  in  the  power  of  his 
enemy,  and  set  at  large.    It  is  frequently  employed  by  the  psalmist. 

7  H.  P.  "  How  long  will  ye  turn  my  glory  into  shame  ?"  The  Septuagint  seems  to  have  read :  ^^3^ 
no?  yj :  the  actual  reading  is  riDTS*?  '*']^2D.  The  psalmist  complains  that  his  royal  state  is  brought 
low  by  his  rebellious  subjects.  St.  Jerome  renders  it  after  this  manner :  "  How  long,  ye  noble  fellows, 
do  ye  shamefully  love  vanity  ?" 

8  Vanity  and  lying  are  here  equivalent,  as  generally  the  meaning  of  parallel  members  is  nearly  the 
same.  He  expostulates  with  the  rebels  for  believing  injurious  statements  and  attempting  what  they 
could  not  accomplish,  whilst  God  continued  to  protect  him. 

9  The  Hebrew  term  "IDH   means  "  benign."    The  meekness  of  David  is  intimated. 

10  God,  by  protecting  his  servant,  rendered  him  an  object  of  admiration. 

11  P.  "  stand  in  awe."  The  Apostle  quotes  it  according  to  the  Septuagint,  which  is  the  custom  of  the 
sacred  writers  of  the  New  Testament.  Those  who  are  greatly  excited  to  indignation,  are  warned  to  re- 
strain their  anger :  the  meaning  being,  when  moved  to  anger,  be  careful  not  to  sin. 

12  P,  "  Commune  with  your  own  heart  upon  your  bed,  and  be  still."    This  is  conformable  to  the  trans- 


30  P  S  A  L  M      V  . 

6.  Offer  up  the  sacrifice  of  justice,^^  and  trust  in  the  Lord :  many 
say,  AVho  will  show  us  good  things  ?^* 

7.  The  light  of  Thy  countenance,  0  Lord,  is  marked  upon  us  :^^ 
Thou  hast  given  gladness  in  my  heart. 

8.  They  abound  in  produce,^^  corn,  wine,  and  oil. 

9.  In  peace  even^'^  I  will  sleep,  and  rest. 

10.  For  Thou,  0  Lord,  only^^  hast  settled  me  in  hope. 


^^   y  PSALM    y. 

*    t^>  Verba  mea  auribus. 

1.  Unto  the   end,  for  her  that  obtaineth   the  inheritance.^     A 
psalm  of  David. 

2.  Give  ear,  0  Lord,  to  my  words,  understand  my  cry.^ 

3.  Hearken  to  the  voice  of  my  prayer,  0  my  King  and  my  God. 

4.  For  to  Thee  will  I  pray :  0  Lord,  in  the  morning^  Thou  shalt 
hear  my  voice. 


lation  of  St.  Jerome.  The  secret  sentiments  and  feelings  which  arise  must  be  "weighed  maturely,  and 
restrained.    Any  excess  must  be  mourned  over  in  the  retirement  of  one's  chamber. 

13  Sacrifice  prescribed  by  the  law. 

1*  Many  of  the  followers  of  David  demanded  some  token  that  God  favored  his  cause.  They  said : 
Who  will  show  us  good?    Who  will  assure  us  of  success? 

15  H.  P.  "  Lord,  lift  Thou  up  the  light  of  thy  countenance  upon  us."  The  text  is  after  the  manner  of 
a  prayer.  The  prophet  supplicates  God  to  manifest  His  favor,  which  was  often  expressed  by  the  image 
of  a  bright  countenance.  The  use  sometimes  made  of  this  passage  to  prove  our  innate  consciousness  of 
God's  existence  is  not  warranted  by  the  text. 

16  H.  P.  "Thou  hast  put  gladness  in  my  heart,  more  than  in  the  time  that  their  corn  and  their  wine 
increased."  His  joy  was  greater  than  that  of  husbandmen  reaping  a  plentiful  harvest,  or  of  the  owners 
of  vineyards  on  occasion  of  an  abundant  vintage.  The  Septuagint  may  have  written  KUipos,  time,  which 
was  mistaken  for  Kapnos,  fruit.  Oil  is  not  mentioned  in  the  text.  Kohler,  however,  thinks  that  it  was 
originally  expressed  as  one  of  the  staple  productions  of  Palestine.  The  Pr.  Psalter  retains  it.  St. 
Jerome  translates  the  passage  to  this  effect :  "  Thou  hast  given  joy  in  my  heart :  their  corn  and  their  oil 
were  multiplied  in  time."  This  may  be  understood,  in  season :  or  the  joy  may  have  been  felt  at  the 
time  of  the  harvest  and  vintage. 

17  nn""  eiTi  TO  avTo  :  in  idipsum.  It  is  difficult  to  translate  this  term.  "Both"  may  here  express  its 
meaning.  The  confidence  of  the  psalmist  in  divine  protection  enabled  him  both  to  compose  himself  to 
rest,  and  to  enjoy  a  refreshing  sleep. 

18  ma*?  Kara  fioms.  singulariter.    Martini  translates  it  soto.  God  specially  strengthened  him  in  hope. 

1  The  original  term  is  now  understood  of  a  musical  instrument,  probably  of  a  wind  instrument. 
Hengstenberg,  however,  maintains  that  it  signifies  heritages.  In  the  mystical  sense  the  church  is  she 
who  has  obtained  the  inheritance. 

2  The  Hebrew  term  means  meditation :  but  it  is  often  used  for  supplication,  or  the  praise  of  God.  It 
may  here  mean  an  excited  state  of  mind. 

3  The  earnestness  of  prayer  is  marked  by  its  being  offered  up  at  early  dawn.  The  psalmist  asks  for 
guidance  ^nd  protection. 


P  S  A  L  M      V  .  81 

5.  In  the  morning  I  will  stand  before  Thee,  and  will  see  :^  be- 
cause Thou  art  not  a  God  that  willeth^  iniquity. 

6.  Neither  shall  the  wicked  dwell  near  Thee :  nor  shall  the  unjust 
abide  before  Thy  eyes. 

7.  Thou  hatest  all  workers  of  iniquity :  Thou  wilt  destroy  alP 
that  speak  a  lie. 

The  Lord  abhorreth  the  bloody  and  deceitful  m^n. 

8.  But  as  for  me  I  will  come  into  Thy  house  in  the  multitude  of 
Thy  mercy ;  in  thy  fear  I  will  worship  in  Thy  holy  temple.'^ 

9.  Conduct  me,  0  Lord,  in  Thy  justice :  because  of  my  enemies, 
direct  my  way  in  Thy  sight.^ 

10.  For  there  is  no  truth^  in  their  mouth :  their  heart^^  is  vain. 

11.  Theu'  throat  is  an  open  sepulchre :  with  their  tongues  they 
deal  deceitfully :"  judge  them,^^  0  God. 

Let  them  fall  from  their  devices:  according  to  the  multitude 
of  their  iniquities^^  cast  them  out  :^*  for  they  have  provoked^*  Thee, 
0  Lord. 

12.  But  let  alP^  that  hope  in  Thee  be  glad:  they  shall  rejoice  for 
ever,  and  Thou  shalt  dwell  in  them. 

And  all  they  that  love  Thy  name  shall  glory  in  Thee. 

13.  For  Thou  wilt  bless  the  just. 

0  Lord,  Thou  hast  crowned  us^^  with  Thy  good  wilP^  as  with  a 
shield. 


*  The  terms  express  the  placing  of  oneself  to  take  observations,  as  a  sentinel  on  a  watch-tower.  They 
may  here  mean  the  laying  his  petition  before  God. 

6  Delighteth  in. 

8  H.  Kohler  thinks  that  "all"  should  be  in  the  second  member  of  this  verse,  as  in  the  Vulgate,  though 
not  in  the  actual  reading  of  the  Hebrew.    The  Arabic  and  Chaldee  versions  express  it;. 

7  The  tabernacle  was  ofteu  so  styled.    See  1  Kings  i.  9.  iii.  3.  2  Kings  xxii.  T. 

8  P.  "  Make  Thy  way  straight  before  my  face."  This  reading  is  approved  by  St.  Jerome,  who  under-' 
stands  the  psalmist  as  praying  that  the  way  of  God — the  path  in  which  He  wishes  men  to  walk— should 
be  Straight  for  him,  that  he  might  always  pursue  it. 

»  Faithfulness. 

10  Their  interior  is  full  of  injustice :  they  are  ready  to  inflict  iojniy. 

11  The  Hebrew  term  means  to  speak  smoothly,  to  flatter. 

12  Infra  cxxxix.  4.  Rom.  iii.  13.  "  Now  we  know  that  what  things  soever  the  law  speaketh,  it  speaketh 
to  them  that  are  under  the  law,  that  every  mouth  may  be  stopped,  and  all  the  world  may  be  made  sub- 
ject to  God."    Ibid.  v.  19.    The  psalmist  expresses  the  prevalence  of  immorality  among  the  Israelites. 

13  "  Destroy  them."  St.  Augustin  on  this  passagere  marks :  "  it  is  a  prophecy,  not  a  curse,  for  he  does 
not  wish  it  to  happen,  but  he  perceives  that  it  will  take  place :  and  it  befalls  them,  not  because  he  wished 
it,  but  on  account  of  their  deserts." 

1*  On  account  of  them— in  punishment  of  them. 
15  Rebelled  against. 

1«  «  All"  should  be  in  the  text,  as  KShler  judges.  The  Syriac  and  Arabic,  as  well  as  the  Septuagint, 
fexpress  it. 

17  The  two  metaphors  of  crown  and  shield  are  combined. 

18  Gracious  bounty. 

7^ 


■^ 


32  P  S  A  L  M      V  I  . 

PSALM    VI. 

Domine,  ne  in  furore. 

1.  Unto  the  end,  in  canticles,  a  psalm  of  David,  for  the  octave.-^ 

2.  0  Lord,  rebuke  me  not  in  Thy  anger,^  nor  chastise  me  in  Thy 
wrath. 

3.  Have  mercy  on  me,  0  Lord,  for  I  am  weak :  heal  me,  0  Lord, 
for  my  bones  are  sore.^ 

4.  And  my  soul  is  troubled  exceedingly :  but  Thou,  0  Lord,  how 
Jong  ?^ 

5.  Turn,^  0  Lord,  and  deliver  my  soul:  0  save  me,  for  Thy 
mercy's  sake. 

6.  For  in  death  there  is  no  one  that  is  mindful  of  Thee  :*'  and 
who  shall  praise  Thee''  in  hell  ?^ 

7.  I  have  labored  in  my  groanings,  every  night  I  wash  my  bed : 
I  water  my  couch  with  my  tears. ^ 

8.  My  eye  is  troubled^^  through  indignation :  I  have  grown  old^^ 
amidst  all  my  enemies. 


1  This  is  the  first  of  the  seven  psalms  which  are  styled  penitential,  inasmuch  as  they  express  suffering 
and  sorrow.  The  Hebrew  term  rendered  "  octave"  Is  by  some  understood  of  female  instrumental  mu- 
sicians, others  take  it  for  an  instrument  with  eight  strings,  in  which  sense  it  seems  to  be  employed  1 
Par.  XV.  20,  as  Bellarmin,  the  learned  Catholic  interpreter  of  the  Psalms,  observes.  Schegg,  a  living 
author,  whose  exposition  is  marked  by  great  judgment,  erudition,  and  piety,  thinks  that  such  an  instru- 
ment was  not  as  yet  in  use,  and  explains  the  term  of  the  tune  of  the  psalm.  Kitto,  the  compiler  of  a 
Cyclopasdia  of  Biblical  Literature,  understands  it  of  music  on  the  lower  note,  or  bass. 

2  "  When  you  hear  mention  made  of  the  wrath  and  anger  of  God,"  says  St.  Chrysostom,  you  must  not 
imagine  any  thing  of  human  passion ;  for  the  terms  used  are  accommodated  to  our  weakness,  God  being 
altogether  free  from  such  affections.  The  Scripture  speaks  in  this  way,  that  even  the  most  dull  may 
understand :  as  we,  when  conversing  with  barbarians,  use  their  jargon,  and  when  speaking  to  children, 
lisp  with  them,  and  let  ourselves  down  to  their  capacity,  however  wise  we  may  be."  The  prophet  Jere- 
miah has  a  prayer  like  that  with  which  this  psalm  commences.    Jer.  x.  24. 

3  This  is  unders|ood  by  some  of  a  severe  malady,  by  others  of  the  effects  of  intense  grief. 
*  The  sentence  is  incomplete.    How  long  wilt  Thou  leave  me  in  affliction  ? 

6  The  Hebrew  term  is  employed  to  express  repetition.  It  is  equivalent  to  a  prayer  to  deliver  him  oncQ 
more.  In  this  passage  it  may  be  used  in  its  more  obvious  acceptation,  to  implore  the  attention  of  Go4 
to  his  supplications. 

6  H.  P.  "  There  is  no  remembrance  of  Thee."  Kohler  prefers  the  punctuation  which  the  Septuagint 
and  Vulgate  represent :  but  St.  Jerome  favors  the  actual  reading. 

7  Among  the  departed  no  one  remembers  God,  so  as  to  praise  Him  as  He  is  praised  by  his  servants  ori 
earth.  The  state  of  departed  souls  is  not  one  in  which  worship  and  praise  are  offered  to  Him.  The 
psalmist  speaks  of  that  state  as  it  was  before  the  coming  of  Christ.  The  saints  now  reigning  in  heaveil 
glorify  God.    Bellarmin  thinks  that  the  state  of  the  damned  is  meant. 

8  '7lNtt>3,    This  denotes  the  region  of  departed  spirits. 

0  "Let  us  imitate,"  cries  St.  Chrysostom,  "this  penance:  for  if  we  do  not  weep  now,  we  must  neces- 
sarily weep  and  howl  hereafter,  then,  indeed,  to  no  purpose,  but  now  with  great  advantage :  then  with 
shame,  now  with  great  honor.  It  is  good  to  weep  always,  especially  at  night,  when  no  one  may  inter- 
rupt the  enjoyment  of  this  delightful  exercise,  and  wo  may  indulge  it  freely." 

10  "  My  eye  hath  grown  dim  through  grief."  St.  Jerome  so  translates  it.  RosenmtUler  thinks,  that 
the  eye  is  put  for  the  whole  countenance,  and  that  the  verb  means  to  fade  away. 

11  Most  of  the  ancient  versions  and  interpreters  have  the  reading  of  the  Vulgate.  The  present  reading 
is  in  the  thirdperson ;  referring  it  to  the  eye. 


PSALMVII.  33 

9.  Depart  from  me  all  ye  workers  of  iniquity  :^^  for  the  Lord  hath 
beard  the  voice  of  my  weeping. 

10.  The  Lord  hath  heard  my  supplication :  the  Lord  hath  received 
my  prayer.^^ 

11.  Let  all  my  enemies  be  put  to  shame,  and  be  very  much  trou- 
bled :  let  them  be  turned  back,  and  put  to  shame  very  speedily.^* 


PSALM    VII 

Domine  Deus  mens. 


1.  The  psalm^  of  David,  which  he  sang  to  the  Lord,  for  the  words 
of  Chusi,  the  son  of  Jemini.^     (2  Kings  xvi.) 

2.  0  Lord  my  God,  in  Thee  have  I  put  my  trust ;  save  me  and 
deliver  me  from  all  them  that  persecute  me. 

3.  Lest  at  any  time  like  a  lion  he  seize^  upon  my  soul,*  while 
there  is  no  one  to  rescue*  me,  or  to  save. 

4.  0  Lord  my  God,  if  I  have  done  this  thing,®  if  there  be  iniquity 
in  my  hands : 

5.  If  I  have  made  a  return  to  them  that  did  evils  to  me,'^  let  me 
deservedly  fall  powerless  before  my  enemies.^ 


12  Matt.  vii.  23.  xxv.  41.  Luke  xiii.  27 

13  The  assurance  -which  David  received  from  the  prophet  Nathan,  that  God  had  taken  away  his  sin,  is 
conforiiiable  to  these  statements  of  the  psalmist. 

!■*  The  text  may  bo  understood  of  the  repeated  humiliation  of  his  enemies. 

1  The  Hebrew  term  denotes  a  mournful  canticle. 

2  The  individual  here  referred  to  is  unknown.  Chusai,  the  faithful  subject  of  David,  who  joined  Al>» 
salom,  with  a  view  to  serve  his  sovereign  effectually,  and  defeated  the  evil  counsels  of  Achitophel,  by 
suggesting  delay,  cannot  be  meant,  since  his  name  is  written  differently. 

8  The  term  means  to  tear  in  pieces,  as  wild  beasts  tear  their  prey. 

4  Me. 

5  P.  "Rending  it  in  pieces,  whilst  there  is  none  to  deliver."  This  is  conformable  to  the  translation 
given  by  St.  Jerome.  The  Arabic  and  Syriac  agree  with  the  Septuagtnt  and  Vulgate.  Rosenmiiller 
admits  that  their  interpretation  is  good  and  conformable  to  the  force  of  the  term  in  Hebrew,  as  well  as 
In  Syriac  (see  Thren.  v.  8.  Ps.  cxxxv.  24,)  although  he  prefers  the  other.  Kijhler,  with  Michaelis,  supports 
the  Vulgate. 

6  He  refers  to  the  special  charge  made  against  him. 

7  P.  "  If  I  have  rewarded  evil  unto  him  that  was  at  peace  with  me."  The  learned  Grotius  observes 
that  the  Hebrew  verb  Oviy  is  taken  for  doing  or  performing  in  Isa.  xliv.  26,  and  was  hero  so  understood 
by  the  Syriac  and  Arabic  interpreters.  Olshausen  considers  that  the  same  object  is  to  be  understood  in 
connexion  with  each  verb :  « If  I  returned  evil  to  him  that  did  evil  to  me."  This  is  comformable  to  the 
Vulgate. 

8  H.  "And  stripped  him  who  was  my  enemy  wantonly."  The  text  is  explained  by  Kosenrailller  with 
reference  to  the  generous  conduct  of  David  towards  Saul  in  the  cave,  1  Kings  xxiv.  Michaelis  favors 
the  interpretation  of  the  Septuagint.  P.  ("Yea  I  have  delivered  him  that  without  cause  is  my  enemy.") 
The  Vulgate  expresses  his  willingness  to  fall  powerless  before  his  enemies,  if  he  bo  guilty.  St.  Jerome 
has :  "  if  I  send  away  my  enemies  empty :"  that  is  despoiled. 

3 


34  PSALM      VII. 

6.  Let  the  enemy  pursue  my  soul,  and  take  it,  and  tread  down 
my  life  on  the  earth,  and  bring  down  my  glory^  to  the  dust. 

7.  Rise  up,  0  Lord,  in  Thy  anger :  and  be  Thou  exalted  in  the 
borders^*^  of  my  enemies. 

And  arise,^^  0  Lord  my  God,  for  the  judgment  which  Thou  hast 
commanded  :^^  8.  And  a  congregation  of  people^^  shall  surround 
Thee.i^ 

And  for  their  sakes,  return  Thou  on  high  :^^  9.  The  Lord  judgeth 
the  people. 

Judge  me,  0  Lord,  according  to  my  justice,  and  according  to  my 
innocence  on  me.^*^ 

10.  The  wickedness  of  sinners  shall  be  brought  to  nought  ;^^  and 
Thou  shalt  direct^^  the  just :  the  searcher  of  hearts  and  reins  is  God.^^ 

11.  Just^''  is  my  help^^  from  the  Lord :  who  saveth  the  upright  of 
heart. 

12.  God  is  a  just  judge,  strong  and  patient  :^^  is  He  angry  every 
day?23 

13.  Unless  ye  be  converted,^*  He  will  brandish  His  sword :  He 
hath  bent  His  bow,  and  made  it  ready. 


0  «  My  glory"  is  taken  for  bis  soul.  The  same  idea  is  expressed  in  three  different  forms.  If  guilty, 
he  consents  to  be  trampled  in  the  dust  by  his  enemies. 

10  P.  "  Because  of  the  rage  of  mine  enemies."  He  invokes  God  to  rise  in  wrath,  and  crush  the  raging 
foe. 

11  P.  "  Awake  for  me."  God  seems  to  sleep,  when  he  leaves  his  servants  unprotected.  The  construc- 
tion of  the  Hebrew  text  is  difficult.    The  meaning  seems  to  be :  Awake  and  haste  to  me — to  my  relief. 

12  As  God  has  commanded  justice  to  be  observed  by  rulers,  so  He  is  implored  to  maintain  it  by  timely 
interposition.  ' 

13  An  assembly  composed  of  various  nations. 
1*  As  it  were  to  witness  the  divine  judgment. 

15  To  the  judgment  seat.  When  the  wicked  enjoy  impunity,  it  appears  as  if  God  had  abandoned  the 
judgment  seat. 

16  The  psalmist  was  free  from  the  guilt  of  disloyalty  to  Saul:  he  was  also  guiltlfss  in  respect  of  his 
rebel  son,  Absalom :  although  he  was  otherwise  delinquent  before  God.  Some  word  may  be  understood 
in  the  latter  member  of  the  sentence,  in  connexion  with  the  proposition  and  pronoun,  which  are  other" 
wise  superfluous.    Eichhorn  suggests  that  a  verb  substantive  be  supplied. 

17  This  may  be  understood  as  a  prediction,  or  a  prayer.  The  Septuagint  have:  avvre'XccT-^b),  to  which 
consummabitur  of  the  Vulgato  corresponds.  The  Hebrew  term  admits  this  meaning;  but  it  is  more  gene- 
rally understood  in  this  passage  as  meaning  to  cease,  and  come  to  an  end. 

18  Establish,  protect. 

10  1  Par.  xxviii.  9.  Jer.  xi.  20.  xvii.  10.  xx.  12. 

£0  This  epithet  is  united  with  God  in  the  text,  and  in  the  translation  of  St.  Jerome.  The  Tulgate  fol- 
lows the  Septuagint. 

21  H.  "  My  shield  is  upon  God."  The  construction  of  the  Hebrew  is  hero  unusual.  God,  however,  is 
often  called  a  shield,  and  reliance  on  Him  is  signified  by  this  phrase. 

22  These  two  epithets  are  not  in  the  text. 

23  p.  "  And  God  is  angry  with  the  wicked  every  day."  He  threatens  the  wicked  at  all  times,  although 
the  execution  of  His  judgments  is  suspended  to  give  room  to  repentance. 

2*  H.  P.  "  If  he  turn  not,  he  will  whet  his  sword."  Some  understand  the  latter  clause  of  God,  who 
prepares  to  punish  the  wicked  man,  obstinate  in  crime. — This  is  the  version  of  St.  Jerome:  "Non  con- 


PSALM      VIII.  35 

14.  And  in  it  He  hath  prepared  the  instruments  of  death,  He  hath 
made  ready  His  burning  arrows.^ 

15.  Behold  He  hath  been  in  labor^^  with  injustice  :^  He  hath  con- 
ceived sorrow^^  and  brought  forth  iniquity.^ 

16.  He  hath  opened  a  pit  and  dug  it  :^  and  he  is  fallen  into  the 
hole  he  made. 

17.  His  sorrow^^  shall  be  turned  on  his  own  head :  and  his  ini- 
quity shall  come  down  upon  his  crown.^ 

18.  I  will  give  glory  to  the  Lord  according  to^  His  justice  :  and 
will  sing  to  the  name  of  the  Lord  Most  High. 


PSALM    VIII 

Domine  Dominus  noster. 


1.  Unto  the  end,  for  the  presses  :^  a  psalm  of  David. 

2.  0  Lord  our  Lord,  how  admirable^  is  Thy  name  in  the  whole 
earth ! 

For  Thy  magnificence  is  elevated  above  the  heavens. 


vertenti  gladium  suum  acud."  The  Vulgate,  after  the  Soptnasint,  presents  this  sense,  but  has  in  the 
first  place  the  second  person  plural,  instead  of  the  third  person  singular,  which  is  in  the  text.  Olshausen 
contends  that  the  text  does  not  admit  a  change  of  subject.  The  wicked  man  whets  his  sword,  when  he 
perseveres  in  evil  doings,  and  undertakes  to  inflict  injuries  on  the  just. 

2o  P.  "  Against  the  persecutors."  An  ancient  interpreter  mentioned  by  St.  Chrysostom,  renders  the 
text,  "arrows  to  burn,"  that  is  fiery  darts,  arrows  pointed  with  inflammable  matter.  See  Isaiah,  1.  2. 
Epb.  vi.  16.  St.  Jerome  gives  the  like  version.  Rosenmiiller  observes  that  if  the  psalmist  meant  his 
persecutors,  he  would  have  added  ^"inK  or  some  like  term. 

2«  The  image  of  conception  and  parturition  is  often  used  to  express  the  designs  of  the  wicked,  and 
their  execution.    Job  xv.  35.  Isaiah  lix,  4. 

27  The  Hebrew  term  signifies  vanity  or  iniquity. 

28  Dolor  in  the  Vulgate  here  signifies  pain,  or  mischief  The  anxious  struggles  of  the  wicked  to  efiect 
their  designs  are  thus  designated. 

29  The  Hebrew  term  which  means  falaehood,  is  taken  for  a  false  birth,  or  abortion.  The  failure  of  the 
efforts  of  the  wicked,  which  cost  them  so  much  pain,  is  indicated. 

30  This  has  reference  to  a  well-known  stratagem  practised  in  ancieat  times.  Pits  were  dug,  and 
covered  over  that  the  enemy  might  fall  into  them.  It  sometimes  happened  that  those  who  had  dug  them 
were  driven  into  them  by  the  enemy. 

31  His  mischievous  device. 

32  It  shall  prove  his  ruin,  like  a  weight  falling  on  the  crown  of  his  head  and  cmsbing  him. 

33  For. 

1  The  Hebrew  term  is  generally  thought  to  denote  a  musical  instrument  brought  from  the  city  of 
Gath,  or  the  Gethean  band  of  female  singers.  The  title  may  be  translated:  "For  the  chief  of  the  Gethean 
band."    Some,  however,  think  it  marks  a  melody  used  during  the  vintage. 

2  Admirable  is  equivalent  to  glorious.  The  divine  glory  is  far  greater  than  its  display  in  the  material 
firmament. 


36  .PSALMIX. 

3.  Out  of  the  mouth  of  infants^  and  of  sucklings  Thou  hast  drawn 
praise,*  because  of  Thy  enemies,  that  Thou  mayst  confound^  the 
enemy  and  the  avenger. 

4.  For  I  will  behold  Thy  heavens,  the  works  of  Thy  fingers :  the 
moon  and  the  stars  which  Thou  hast  set.® 

5.  What  is  man  that  Thou  art  mindful  of  him  ?  or  the  son  of  man 
that  Thou  visitest  him  ? 

6.  Thou  hast  made  him  a  little  less  than  the  angels  :^  Thou  hast 
crowned  him  with  glory  and  honor :  7.  and  hast  set  him  over  the 
works  of  Thy  hands. 

8.  Thou  hast  put  all  things  under  his  feet,^  all  sheep  and  oxen : 
moreover  the  beasts  also  of  the  field : 

9.  The  birds  of  the  air  and  the  fishes  of  the  sea,  that  pass  through 
the  paths  of  the  sea. 

10.  0  Lord  our  Lord,  how  admirable  is  Thy  name  in  all  the  earth ! 


PSALM    IX. 

Qmjitebor  Tibi,  Domine, 

1.  Unto  the  end,  for  the  hidden  things  of  the  son.^     A  psalm  of 
David. 

2.  I  will  praise  Thee,  0  Lord,  with  my  whole  heart :  I  will  relate 
all  Thy  wonders. 


3  The  power,  wisdom  and  goodness  of  God  are  manifested  in  infants.  The  children  who  cried  Hosanna 
to  our  Redeemer  fulfilled  this  prediction  in  a  special  manner.    Matt.  xxi.  16. 

■*  The  verb  of  the  text  might  be  translated :  "  Thou  hast  founded  praise,"  The  Hebrews  speak  of 
glory  as  of  a  structure. 

6  Silence,  strike  dumb. 

6  God  is  said  to  have  set  the  moon  and  stars.  He  fixed  their  places  and  determined  their  orbits.  The 
Terb  "prepared''^  better  corresponds  with  the  Vulgate,  which  Herder  follows. 

"  Man,  although  made  to  the  image  of  God,  by  reason  of  his  immortal  soul,  is  somewhat  less  than  the 
angels,  who  are  pure  spirits  with  greater  gifts,  and  who  already  possess  heavenly  glory.  In  a  higher 
sense,  "we  see  Jesus,  who  was  made  a  little  less  than  the  angels  for  the  suffering  of  death,  crowned 
with  glory  and  honor.    Heb.  ii.  9. 

8  Animals  are  subjected  to  man,  who  not  only  uses  for  his  service  such  as  are  naturally  tame,  but 
subdues  the  wild  beasts  of  the  forest,  and  extends  his  power  to  the  birds  of  the  air,  some  of  which  he 
confines  in  cages,  others  he  destroys ;  and  to  the  fishes  of  the  sea,  which  he  catches  for  bis  nourishment. 
To  Christ  all  things  are  subjected :  '•  Thou  hast  put  all  things  in  subjection  under  His  feet.  For  in  that 
He  subjected  all  things  to  Him,  he  left  nothing  not  subject  to  Ilim."  Heb.  ii.  8.  See  also  1  Cor.  xv.  26 
Such  as  yield  not  willing  homage  to  Christ  must  finally  submit  to  His  power.    Phil.  ii.  10. 

1  Calmet  conjectures  that  the  Hebrew  inscription  means:  "for  Ben,  the  leader  of  the  band  of  vir- 
gins." Gesenius,  in  his  last  edition,  translates  it :  "  with  virgins'  voice  for  the  boys,"  i.  e.  to  be  sung  by 
a  choir  of  boys  in  the  treble.  Schegg  follows  Vatable :  "  For  the  chief  singer,  to  the  tune  of  '  Death  to 
the  Son.'  " 


P  S  A  L  M      I  X  .  37 

3.  I  will  be  glad  and  rejoice  in  Thee :  I  will  sing  to  Thy  name, 
0  Thou  Most  High. 

4.  When  my  enemy^  shall  be  turned  back :  they  shall  be  weak- 
ened^ and  perish  before  Thy  face. 

5.  For  Thou  hast  maintained  my  right,"*  and  my  cause  :  Thou  who 
judgest  justly,  hast  sat  on  the  throne. 

6.  Thou  hast  rebuked  the  gentiles,  and  the  wicked  one  hath  per- 
ished :^  Thou  hast  blotted  out  their  name  forever  and  ever. 

7.  The  swords^  of  the  enemy  have  failed  forever :  and  their  cities 
Thou  hast  destroyed.'' 

Their  memory  hath  died  away  like  a  sound  :^  8.  But  the  Lord 
remaineth  forever. 

He  hath  prepared  His  throne  for  judgment  :^  9.  and  He  shall  judge 
the  world  with  equity :  He  shall  judge  the  people  with  justice. 

10.  And  the  Lord  is  a  refuge  for  the  poor  :^^  a  helper  in  time"  of 
tribulation. 

11.  And  let  them  that  know  Thy  name,  trust  in  Thee :  for  Thou 
hast  not  forsaken  them  that  seek  Thee,  0  Lord. 

12.  Sing  ye  to  the  Lord,  who  dwelleth  in  Sion :  declare  His  ways 
among  the  gentiles : 

13.  For  seeking  after  their  blood,^^  He  hath  remembered  them  : 
He  hath  not  forgotten  the  cry  of  the  poor. 


»  Enemies. 

'  H.  "  They  shall  stumbla,"    The  future  may  here  be  put  for  the  past. 

*  The  Hebrew  term  means  judgment ;  but  the  sense  is  the  justice  of  my  cause.  The  psalmitt  gives 
thanks  to  God  for  the  defeat  of  his  enemies,  which  he  regards  as  a  manifestation  of  divine  justice.  He 
represents  God  as  seated  on  a  tribunal,  and  passing  sentence  in  his  favor,  which  was  followed  by  the 
utter  discomfiture  of  his  foes.  The  particular  event  referred  to  is  not  known :  but  those  who  were 
defeated,  are  spoken  of  as  gentiles. 

5  n.  P.    "  Thou  hast  destroyed  the  wicked." 

6  The  term  rendered  "  swords,"  by  a  slight  change  of  punctuation  may  mean  "  desolation."  The 
Syriac  interpreter  agrees  with  the  Septuagint,  to  which  the  Vulgate  is  conformable.  Six  manuscripts  in 
the  collection  of  De  Rossi,  and  seven  printed  Bibles,  present  the  same  reading,  according  to  which,  the 
swords  of  the  enemy  entirely  failed  to  achieve  victory.  P.  "0  thou  enemy  I  destructions  are  come  to  a 
perpetual  end,  and  thou  hast  destroyed  cities."  This  translation  is  rejected  by  Olshausen,  the  learned 
German  critic,  as  not  conformable  to  the  context.  The  text  may  be  understood  of  the  complete  over- 
throw of  the  enemy :  according  to  St.  Jerome ;  "  The  desolation  of  the  enemy  is  complete." 

7  God  is  addressed,  who  destroyed  the  cities  ol  the  enemy,  giving  them  over  to  the  just  vengeance  of 
His  servants. 

8  H.  "  The  memory  of  them  hath  died  away."  The  term  rendered  by  the  Vulgate  "  cum  sonitu,"  is 
generally  taken  as  a  pronoun,  used  to  render  the  phrase  more  emphatic :  "  themselves."  The  same 
letters  with  different  points,  mean :  "  sound."  The  Septuagint  and  Vulgate  may  be  understood  of  the 
enemy  perishing  with  a  violent  crash,  or  as  a  sound  which  gradually  dies  on  the  air. 

9  God  is  said  to  sit  in  judgment,  when  He  manifests  His  justice,  by  rescuing  His  oppressed  servants 
from  their  enemies. 

10  This  term  means  an  afflicted  and  oppressed  man. 

11  The  Vulgate,  after  the  Septuagint,  expresses  the  force  of  the  Hebrew  terms,  which  occur  again  Ps, 
x.l.    Heb. 

12  Searching  out  murder  to  punish  it. 


38  PSALM      X.  '^ 

14.  Have  mercy  on  me,  0  Lord :  see  my  humiliation  by  my  enemies. 

15.  Thou  that  liftest  me  up  from  the  gates  of  death,^^  that  I  may 
declare  all  Thy  praise^*  in  the  gates  of  the  daughter  of  Sion.^'^ 

16.-  I  will  rejoice  in  Thy  salvation :  the  gentiles  have  stuck  fast  in 
the  destruction^^  which  they  prepared. 

Their  foot  hath  been  caught  in  the  very  snare  which  they  hid. 

17.  The  Lord  shall  be  known,^''  when  He  executeth  judgments : 
the  sinner  hath  been  caught  in  the  works  of  his  own  hands. 

18.  The  wicked  shall  be  turned  into  hell,^^  all  the  nations  that 
forget  God. 

19.  For  the  poor  man  shall  not  be  forgotten  utterly ;  the  patience^^ 
of  the  poor  shall  not  perish^*'  forever.^^ 

20.  Arise,  0  Lord,  let  not  man  be  strengthened :  let  the  gentiles 
be  judged  in  Thy  sight. 

21.  Appoint,  0  Lord,  a  lawgiver^^  over  them,  that  the  gentiles 
may  know  themselves  to  be  men.^^ 


PSALM    X  .1— According  to  the  HEBREWS. 


1.  Why,  0  Lord,  hast  Thou  retired  afar  off?  why  dost  Thou  slight^ 
us  in  our  wants,  in  trouble  ? 


13  This  intimates  his  recovery  from  a  dangerous  sickness,  or  escape  from  some  imminent  danger. 

14  p^  «  Praise."  The  common  Hebrew  reading,  which  has  the  plural  form,  is  deemed  incorrect  by 
Olshausen. 

15  Jerusalem  is  called  the  daughter  of  Mount  Sion,  on  which  it  was  built.  The  Hebrews  call  cities 
"  daughters."    The  gates  of  Sion  are  contrasted  with  the  gates  of  death. 

16  The  image  of  a  trap,  or  net,  is  here  presented. 

17  « Is  known." 

18  Great  havoc  of  the  heathen  army  is  predicted. 

15  "  The  expectation  of  the  afflicted."  An  ancient  Greek  interpreter,  quoted  by  St.  Chrysostom,  gives 
both  versions  of  the  first  term.    Patience  is  the  result  of  hope. 

20  The  negation  is  not  expressed  in  the  latter  member  of  the  sentence ;  but  is  understood. 

21  Be  finally  disappointed. 

22  The  Hebrew  term  may  be  translated  "teacher,"  or,  as  the  Septuagint,  Vulgate  and  Syriac  versions 
express  it,  "  lawgiver."  It  may  also  bo  punctuated  so  as  to  mean  "  fear,"  as  it  is  rendered  by  St.  Jerome : 
'•'  Strike  terror  into  them."  Both  versions  are  given  by  St.  Chrysostom,  Olshausen  prefers  the  reading 
represented  by  the  Vulgate. 

23  That,  under  the  restraint  of  their  teacher  and  lawgiver,  they  may  become  sensible  of  their  weakness. 

1  What  follows  is  numbered  as  a  distinct  psalm  in  the  common  editions  of  the  Hebrew  text,  but  is 
presented  as  a  continuation  of  the  foregoing  in  four  manuscripts  of  those  collated  by  Kennicott  and  De 
Rossi.    Several  moderns  prefer  this  division. 

2  Despicis  of  the  Vulgate  here  means  to  turn  away  from  seeing.  Deut.  xxii.  4.  Isai.  Iviii.  7.  Why 
dost  Thou  conceal  thyself  in  times  of  trouble?  The  Hebrew  and  the  Vulgate  have  the  plural,  which 
refers  to  the  various  occasions  in  which  divine  interposition  was  needed. 


P  S  A  L  M      X  .  -  39 

2.  Whilst  the  wicked  man  is  proud,  the  poor  is  burning  f  they  are 
caught*  in  the  counsels  which  they  devise. 

3.  For  the  sinner  is  praised  in  the  desires  of  his  soul  :^  and  the 
unjust  man  is  applauded.® 

4.  The  sinner  hath  provoked  the  Lord :  in  the  greatness  of  his 
wrath^  he  will  not  seek  ITim : 

5.  God  is  not  before  his  eyes  :^  his  ways  are  defiled  at  all  times.^ 
Thy  judgments  are  removed  from  his  sight :  he  will  lord  it  over^*^ 

all  his  enemies. 

6.  For  he  hath  said  in  his  heart :  I  shall  not  be  moved  from  gene- 
ration to  generation  :^^  I  shall  be  without  harm.^^ 

7.  His  mouth  is  full  of  cursing,  and  of  bitterness,^^  and  of  deceit : 
under  his  tongue  are  mischief  and  guile.^* 

8.  He  sitteth  in  ambush  with  the  rich^'^  in  private  places,  that  he 
may  kill  the  innocent. 

9.  His  eyes  are  set  upon^®  the  poor  man :  he  lieth  in  wait  in  secret 
like  a  lion  in  his  den. 


8  Some  think  that  there  is  an  allnsion  to  fire-pointed  arrows.  Ps.  tU.  14.  Others  understand  the  term 
of  heart-burnings  and  distress  of  mind,  caused  hy  oppression. 

*  "  Let  them  be  caught." 

6  H.  "  The  sinner  boasteth  oyer  the  expectation  of  his  soul :"  he  exults  in  attaining  to  the  object  of 
his  desire.  The  Septuagint  and  Vulgate  understand  the  verb,  of  praise  received  from  others,  by  which 
the  sinner  is  encouraged  in  his  evil  pursuits. 

•  H.  "  And  the  robber  blesseth,  despiseth  the  Lord."  St.  Jerome  has :  "  the  covetous  man  applauding 
himself  blasphemed  the  Lord."  The  noun  is  employed  in  Ilabacuc  i.  9,  to  mark  the  plundering  dispo- 
sition of  the  king  of  the  Chaldeans.  It  means  covetous  and  fraudulent.  The  Septuagint,  Vulgate,  and 
Syriac  versions  explain  the  first  verb  in  a  passive  sense,  namely,  "  is  blessed,"  that  is,  applauded.  Rosen- 
mliller,  after  Schmid,  understands  it  of  bidding  adieu,  or  forsaking.  The  Vulgate  connects  the  last  words 
■with  the  following  verse,  and  repeats  the  nominative:  "The  wicked  boasteth  of  his  heart's  desire,  and 
hlesseth  the  covetous  whom  the  Lord  abhorreth."  A  similar  phrase  occurs  again  in  verse  12,  where  it 
plainly  means  that  the  wicked  man  despised  God,  as  appears  even  from  the  Protestant  version. 

7  H.  '•'  According  to  the  height  of  his  nose."    It  denotes  pride  and  self-sufiiciency. 

8  The  proud  sinner  disregards  divine  knowledge :  he  cares  not  to  seek  God.  lie  persuades  himself 
that  God  will  not  seek  after  crime,  to  punish  it. 

'  P.  "  His  ways  are  always  grievous."  His  perverse  dispositions  constantly  defile  his  works,  even 
such  as  appear  good.  Tliis,  however,  docs  not  absolutely  exclude  all  moral  virtue.  Olshausen,  after  the 
Chaldean  interpreter,  explains  the  text  as  meaning  that  the  ways  of  the  wicked  prosper. 

10  II.  P.  «  As  for  all  his  enemies,  he  puffeth  at  them."  This  denotes  contempt.  He  feels  confident 
of  success,  and  is  determined  to  crush  his  enemies. 

11  He  flatters  himself  that  his  power  will  be  of  long  duration. 

12  Literally :  "  Because  not  in  evil."  P.  "  For  J  sTiaU  never  be  in  adversity."  He  promises  himself 
perpetual  exemption  from  all  misfortune. 

13  Infra  xiii.  3.  Rom.  iii.  14.  «  Frauds."  The  Septuagint  read  nno  instead  of  nWID.  The  Hebrew 
term  is  thought  to  mean  oppression. 

1*  Labor  et  dolor  in  the  Vulgate  express  mischief  and  treachery.  The  Hebrew  terms  mean  vexatious 
annoyance  and  malice.  These  are  said  to  be  under  the  tongue  of  the  wicked,  inasmuch  as  their  language 
is  marked  by  these  characteristics. 

15  The  present  term  D^"isn  means  court-yards,  or  villages,  places  of  ambush.  The  Septuagint  read 
O^TB';?-     St.  Jerome  had  the  present  reading. 

1'  His  eyes  steadily  regard  the  poor  man,  whom  he  watches,  in  order  to  destroy  him. 


40  '  '?^  PS  ALM      X.         ;. 

^,       He  lieth  in  ambusli  that  lie  may  catcli^^  the  poor  man :  to  catch 
^-  jicthp  poor  whilst  he  draweth  him  to  himself. ^^ 

10.  In  his  net  he  will  bring  him  down  :^^  he  will  crouch  and  fall, 
>     when  he  shall  have  the  poor  man  in  his  power.^*^ 
'  11.  For  he  hath  said  in  his  heart :  God  hath  forgotten ;  He  hath 

turned  away  His  face  not  to  see  at  all.^^ 

12.  Arise,  0  Lord  God,  let  Thy  hand  be  exalted :  forget  not  the 
poor. 

13.  Wherefore  hath  the  wicked  provoked  God  ?  for  he  hath  said 
in  his  heart :  He  will  not  look  after  it.^^ 

14.  Thou  seest  it,  for  Thou  considerest  mischief  and  guile  :^^  that 
Thou  mayst  deliver  them  into  Thy  hands. ^* 

^       To  Thee  is  the  poor  man  left:  Thou  wilt  be  a  helper  to  the  orphan. 

15.  Break  thou  the  arm  of  the  sinner  and  of  the  malignant :  his 
sin  shall  be  sought  after,  and  shall  not  be  found.^^ 

16.  The  Lord  shall  reign^^  to  eternity,  yea  forever  and  ever :  ye 
gentiles  shall  perish  from  His  land.^^ 

17.  The  Lord  hath  heard  the  desire  of  the  poor :  Thy  ear  hath 
''      heard  the  preparation  of  their  heart.^^ 

18.  To  judge  for  the  fatherless  and  for  the  humble,  that  man  may 
no  more  presume  to  magnify^^  himself  upon  earth. 


W  H.  "Seize  on." 

18  H.  "  Dragging  him  in  his  net." 

19  This  represents  the  act  of  the  persecutor  falling  on  his  victim  to  destroy  him. 

20  p.  «  By  his  strong  ones."  Schroeder  and  Eosenmiiller  understand  the  text  of  lions'  -whelps,  which 
eagerly  partake  of  the  prey  already  seized  and  torn  to  pieces  hy  the  lion.  According  to  these  com- 
mentators it  may  be  translated:  "and  the  wretched  fall  into  the  power  of  the  strong  ones."  Schegg 
and  Olshausen  understand  it  of  their  falling  into  the  claws  of  the  lion. 

21  It  is  difficult  to  conceive  so  great  blindness ;  but  it  is  implied  in  the  reckless  course  of  the  sinner. 

22  The  wicked  man  acts  as  if  he  were  persuaded  that  God  will  not  punish  crime.  The  looking  after  it, 
or  searching  it  out,  is  taken  for  the  punishing  of  it.  P.  "  Tliou  wilt  not  require  it."  The  third  person  is 
in  the  Syriac  and  in  St.  Jerome,  as  well  as  in  the  Septuagint. 

£3  The  former  term  means  injustice  and  oppression:  the  latter  expresses  the  pain  and  affliction  which 
result  from  it.    They  are  here  taken  together  as  above  explained. 

24  The  phrase  is  obscure.  P.  "  To  requite  it  with  Thy  hand."  It  is  difficult  to  elicit  this  meaning 
from  the  text:  which  probably  means,  that  God  will  take  charge  of  the  murderer  to  punish  him,  and  of 
the  orphan  to  protect  him. 

25  The  results  of  his  sin  shall  vanish :  the  fruits  of  his  oppression  shall  not  last. 
20  The  Lord  is  King. 

27  The  scattering  and  defeat  of  hostile  forces  of  heathen  nations  is  hero  "meant.  The  particular  fact 
alluded  to  is  not  known. 

28  What  their  heart  under  divine  influence  sought  to  obtain. 

29  To  terrify — to  make  himself  an  object  of  terror. 


PSALM      X.  V     .        41 

iPSALM    X.  — Hebrew    xi. 

In  Domino  confido. 

1.  Unto  the  end.     A  psalm  of  David.^ 

2.  In  the  Lord  I  put  my  trust :  how  say  ye  to  my  soul  :^  Get  thee 
away  from  hence  to  the  mountain  like  a  sparrow  ?^ 

3.  For  lo,  the  wicked  have  bent  their  bow ;  they  have  prepared 
their  arrows  in  the  quiver;  to  shoot  in  the  dark*  the  upright  of 
heart.^ 

4.  For  they  have  destroyed  thy  works  :^  but  what  has  the  just 
man  done  V 

5.  The  Lord  is  in  His  holy  temple :  the  Lord's  throne  is  in  heaven. 
His  eyes  look  on  the  poor  man :  his  eyelids  examine  the  sons  of 

men.^ 

6.  The  Lord  trieth  the  just  and  the  wicked :  but  he  that  loveth 
iniquity  hateth  his  own  soul.^ 

7.  He  shall  rain  snares^*^  upon  sinners :  fire  and  brimstone  and 
storms  of  wind^^  shall  he  the  portion  of  their  cup.^^ 

8.  For  the  Lord  is  just,  and  He  loveth  justice :  His  countenance 
beholdeth  righteousness.^^ 


•;i  This  psalm  is  thought  to  have  been  composed  at  the  commencement'of  the  persecution  of  Saul. 

2  To  me. 

8  H.  P.  "  Flee  as  a  bird  to  your  mountain."  The  Vulgate  reading,  according  to  which  the  verb  and 
relative  pronoun  agree  in  number,  is  supported  by  many  manuscripts,  and  preferred  by  several  critics. 
Any  bird  may  be  understood.    Birds  are  known  to  flee  to  the  mountains  for  safety. 

4  Secretly. 

6  The  image  of  an  archer  ready  to  shoot  the  arrow  from  his  bow  is  familiar  with  the  psalmist. 

6  The  text  is  obscure.  The  SjTriac  and  Arabic  versions  agree  with  the  Vulgate.  P.  "  If  the  founda- 
tions are  destroyed,  what  can  the  righteous  do  ?"  Some  take  it  to  be  a  proverbial  expression,  to  signify 
that  a  work  cannot  stand  when  the  foundations  are  undermined.  St.  Jerome  renders  it :  leges  dissipatoR 
sunt :  "  the  laws  are  disregarded."  The  friends  of  David  endeavor  to  persuade  him  that  his  efforts  are 
unavailing,  whilst  his  enemies  disregard  all  law  and  social  bonds.  Society  cannot  be  maintained  when 
the  great  principles  on  which  it  reposes  are  called  in  question,  and  its  chief  supporters  are  overthrown. 

1  This  appears  to  be  the  continuation  of  their  remonstrance.    What  can  he  do  to  repel  their  attacks  ? 

8  God  looks  with  compassion  on  the  oppressed.  He  searches  with  piercing  eye  the  secrets  of  the  op- 
pressor's conscience. 

0  This,  though  true  and  conformable  to  the  Septuagint  and  Arabic,  does  not  represent  the  meaning  of 
the  text,  which  is  given  by  the  ancient  Greek  interpreter  Aquila,  as  St.  Chrysostom  remarks :  "  His  soul 
hateth  the  lover  of  iniquity."  The  soul  of  God  is  taken  for  God,  whose  essential  hatred  of  sin  is  thus 
forcibly  expressed. 

10  Apoc.  XX.  9.  Various  punishments  are  represented  under  the  images  of  snares,  or  traps,  and  of 
draughts  of  fire  and  brimstone.  Michaelis  informs  us  that  the  Arabians  still  call  thunderbolts  by  the 
name  of  snares. 

11  A  scorching  wind,  such  as  prevails  at  certain  seasons  in  some  eastern  countries,  and  causes  great 
mortality.    It  is  used  as  an  image  of  divine  vengeance. 

12  The  portion  which  falls  to  each  one  is  represented  under  the  image  of  drink  at  a  banquet,  distributed 
by  the  head  of  family. 

13  God  beholds  with  complacency  just  acts.  His  countenance  is  expressed  in  the  plural,  with  the 
poetic  suffix. 


42  PSALM      XI. 

PSALM    XI.— Hebrew    xii. 

Salvum  me  fac. 

1.  Unto  the  end,  for  the  octave/  a  psalm  of  David. 

2.  Save  me,  0  Lord,  for  there  is  now  no  saint  f  truths^  are  de-. 
cayed  from  among  the  children  of  men. 

3.  They  speak*  vain  things,  every  one  to  his  neighbor :  with  de- 
ceitful lips,  and  with  a  double  heart  do  they  speak. 

4.  May  the  Lord  destroy  all  deceitful  lips,  and  the  tongue  that 
speaketh  proud  things. 

5.  Who  say :  We  will  use  our  tongues  freely  f  our  lips  are  our 
own  ;  who  is  Lord  over  us  ? 

6.  By  reason  of  the  misery  of  the  needy,  and  the  groans  of  the 
poor,  now  will  I  arise,  saith  the  Lord. 

J  will  set  him  in  safety ;  I  will  deal  confidently  in  his  regard.^ 

7.  The  words  of  the  Lord  are  pure  words :  as  silver  tried  by  the 
fire,  purged  from  the  earth,''  refined  seven  times. 

8.  Thou,  0  Lord,  wilt  preserve  us^  and  wilt  keep  us  from  this 
generation^  forever. 

9.  The  wicked  walk  round  about  ;^*'  according  to  Thy  high  counsel, 
Thou  hast  multiplied  the  children  of  men. 


1  An  instrument  of  eight  chords ;  or  to  be  performed  to  the  eighth  tune. 

2  No  good  man  is  to  be  found. 

3  True  men— faithful  men — have  disappeared.    St.  Jerome  has :  "fideles." 
<  It  implies  a  habit. 

6  So  as  to  accomplish  our  designs.    According  to  St.  Jerome :  "  Let  us  strengthen  our  tongue." 

6  That  is :  I  will  deal  openly  with  him,  manifesting  to  all  that  he  is  protected  by  Me.  The  text,  which 
is  obscure,  implies  that  God  will  secure  from  danger  His  servant,  on  whom  the  oppressor  breathes  con- 
tempt, and  against  whom  he  threatens  vengeance.  P.  "I  will  set  him  in  safety /rom  Mm  that  puffeth  at 
him.  Modern  interpreters  generally  explain  it  to  this  effect :  "  I  will  set  in  oafety  him  that  longeth 
after  it." 

1  P.  "  Tried  in  a  furnace  of  earth."  Olshausen  understands  the  text,  of  silver  flowing  on  the  ground 
from  the  crucible.  The  force  of  the  comparison  is  obvious.  The  laws  and  promises  of  God  are  likened  to 
the  purest  metal  refined  from  all  dross. 

8  n.  P.  "  Them."  The  Vulgate  reading,  which  is  conformable  to  the  Septuagint,  is  supported  by  the 
Arabic  and  by  St.  Jerome.    Michaelis  and  other  moderns  approve  it. 

0  From  this  perverse  race. 

10  The  text,  which  is  extremely  obscure,  is  translated  P.  "  The  wicked  walk  on  every  side,  when  the 
vilest  men  are  exalted."  This  translation  is  borrowed  from  St.  Jerome.  The  learned  Gesenius  understands 
it  quite  differently :  "  The  wicked  drive  around,  as  when  an  earthquake  is  felt."  The  Vulgate  ascribes 
the  great  increase  of  the  number  of  men,  especially  of  the  wicked,  ta  a  mysterious  counsel  of  Providence. 


PSALM      XIII.  '  '  ^-  43 

PSALM    XII.— Hebrew    xiii. 

Usquequo,  Domine. 

.     1.  Unto  the  end,  a  psalm  of  David. 

How  long,  0  Lord,  wilt  Thou  forget  me  entirely  ?^  how  long  dost 
Thou  turn-  Thy  face  from  me  ? 

2.  How  long  shall  I  devise  plans  in  my  soul,^  witJi^  sorrow  in  my 
heart  all  the  day  ? 

3.  How  long  shall  my  enemy®  be  exalted  over  me  ?  4.  Consider, 
and  hear  me,  0  Lord  my  God. 

Enlighten  my  eyes  that  I  may  never  sleep  in  death :  5.  lest  at  any 
time  my  enemy  say ;  I  have  prevailed  against  him.^ 

They  that  trouble  me  will  rejoice,  when  I  am  moved  :^  6.  but  I 
have  trusted  in  Thy  mercy. 

My  heart  shall  rejoice  in  Thy  salvation :  I  will  sing  to  the  Lord, 
who  giveth  me  good  things :  yea  I  will  sing  to  the  name  of  the  Lord 
MostHigh.« 


PSAL-M      XIII. — HEBREW     XIV. 
Dixit  insipiens. 

1.  Unto  the  end,  a  psalm  of  David. 
The  fooP  hath  said  in  his  heart  :^  There  is  no  God. 
They  are  corrupt,  and  are  become  abominable  in  their  ways  :  there 
is  none  that  doeth  good,  no  not  one.^ 


1  All  things  are  ever  present  to  the  Divine  mind ;  but  God  is  said  to  forget,  when  He  does  not  afford 
Buccor,   The  psalmist  prays  earnestly  for  immediate  relief  from  persecution. 

2  The  text  is  in  the  future. 

3  Through  anxiety  to  escape  from  present  sufferings  and  impending  danger. 
*  A  preposition  or  verb  must  be  understood  to  complete  the  sense. 

6  My  enemies. 

6  This  prayer  should  often  be  repeated  by  every  servant  of  God. 

T  The  metaphor  is  taken  from  a  man  standing  on  slippery  ground,  whose  fall  would  rejoice  his  ene- 
mies.   Their  triumph  would  be  injurious  to  the  cause  of  virtue  and  religion. 
8  This  last  clause  is  not  in  the  text.    It  is  probably  borrowed  from  Ps.  vii.  17. 

1  The  wicked  man  is  branded  as  a  fool  in  Scripture.  The  text  has  no  article;  but  an  individual  may 
be  referred  to,  who,  however,  may  be  regarded  as  the  representative  of  all  the  Impious. 

2  In  his  mind.  The  heart  was  taken  by  the  Hebrews  for  the  seat  of  the  understanding,  as  well  as  of 
the  affections.  The  passions  of  the  wicked  man  darken  his  mind,  and  at  times  dispose  him  to  doubt  of 
the  divine  existence. 

3  Th^text  does  not  contain  this  last  clause,  which,  however,  occurs  afterwards,  v.  3.  - 


m 


44  PSALM      XIV. 

2.  The  Lord  hath  looked  down  from  heaven  upon  the  children  of 
men,  to  see  if  there  be  any  that  understand  and  seek  God.* 

3.  They  are  all  gone  aside,  they  are  become  worthless^  altogether : 
there  is  none  that  doeth  good,  no  not  one. 

Their  throat  is  an  open  sepulchre:  they  use  deceit  with  their 
tongues :  the  poison  of  asps  is  under  their  lips. 

Their  mouth  is  full  of  cursing  and  bitterness ;  their  feet  are  swift 
to  shed  blood. 

Destruction  and  wretchedness  are  in  their  ways ;  and  the  way  of 
peace  they  know  not :  there  is  no  fear  of  God  before  their  eyes.^ 

4.  Shall  not  all  they  know  that  work  iniquity,  who  devour  my 
people  as  they  eat  bread  V 

5.  They  have  not  called  upon  the  Lord :  there  they  have  trembled 
for  fear,  where  there  was  no  fear.^ 

6.  For  the  Lord  is  with  the  just  generation :  ye  have  confounded 
the  counsel  of  the  poor  man,  but  the  Lord  is  his  hope. 

7.  Who  shall  give  out  of  Sion  the  salvation  of  Israel  ?*  when  the 
Lord  shall  bring  back  the  captivity  of  his  people,  Jacob  shall  rejoice, 
and  Israel  shall  be  glad. 


PSALM    Xiy.  — Hebrew   xv. 

Domine,  quis  hdbitdbit. 

1.  A  PSALM  of  David.  ,, 

Lord,  who  shall  dwell  in  Thy  tabernacle  ?^  or  who  shall  rest  on 
Thy  holy  hill? 


■*  This  is  a  human  but  strong  way  of  expressing  the  general  corruption :  If  God  were  to  seek  out  a 
good  man,  lie  could  not  find  him.  Some  understand  the  psalmist  as  speaking  of  the  Babj'lonians,  but 
St  Paul  applies  it  to  the  Jews. 

5  The  Hebrew  term  may  mean  foul,  fetid.  Rosen  milller,  however,  remarks  that  the  Septuagint  have 
given  its  true  meaning  in  this  place :  "  good  for  nothing." 

8  The  preceding  three  verses  are  not  in  the  text.  St.  Paul  having  quoted  them  with  others,  Rom.  iii. 
13, 18,  some  one  imagined  that  they  were  all  taken  from  one  place,  whereas  they  are  found  in  various 
parts  of  the  sacred  writings.  The  Hebrew  manuscript  on  which  Kennicott  relied  was  apparently  tam- 
pered with  from  the  same  cause.    St.  Jerome  pointed  out  the  mistake.  Praef.  in  Isaiam. 

7  The  oppressors  of  the  people  are  likened  to  men  swallowing  bread.  They  act  without  remorse,  as  if 
the  people  of  God  were  to  serve  for  their  support  and  aggrandizement. 

,     8  The  last  clause  is  not  in  the  text,  nor  in  St.  Jerome,  but  is  in  Ps.  Iii.,  which  ia  a  repetition  of  this 
psalm. 

9  This  verse  may  have  been  added  by  an  inspired  writer  during  the  captivity.  The  contents  of  the 
psalm  may  all  be  referred  to  that  period. 

1  This  is  directly  referred  to  the  priests  and  Levites  of  the  Mosaic  dispensation :  but  it  may  be  applied 
to  express  the  holiness  which  becomes  the  Christian  priesthood,  and  that  which  is  even  essential  for 
every  one,  since  without  it  no  man  shall  see  God. 


PSALMXT.  45 

2.  He  tLat  walketh  without  blemisli,  and  worketh  justice  : 

3.  He  that  speaketh  truth  in  big  heart,^  who  useth  not  deceit^  with 
his  tongue  : 

Nor  doth  evil  to  his  neighbor ;  nor  taketh  up  a  reproach'*  against 
his  neighbors. 

4.  In  his  sight  the  wicked  is  despised  :^  but  he  honoreth  them  that 
fear  the  Lord. 

He  that  sweareth  to  his  neighbor,^  and  deceiveth  not,  5.  he  that 
putteth  not  out  his  money  to  usury/  nor  taketh  bribes  against  the 
innocent: 

He  that  doeth  these  things  shall  not  be  moved  forever. 


PSALM    XV.— Hebrew   xvi. 

Omserva  me,  Domint. 

1.  The  inscription^  of  a  pillar,  of  David  himself. 

Preserve  me,  0  Lord,  for  I  have  put  my  trust  in  Thee.  2.  I  have 
said  to  the  Lord,  Thou  art  my  God,  for  Thou  hast  no  need  of  my 
goods.^ 


s  As  he  conceives  it,  in  all  sincerity. 

8  The  Hebrew  term  means  tripping  up,  and  is  nsed  to  express  detraction. 

*  Doth  not  utter  contumely. 

6  The  just  man  regards  the  impious  with  horror,  and  makes  no  account  of  high  station  or  great 
power,  when  abused  to  the  prejudice  of  virtue. 

«  P.  "  Sweareth  to  his  own  hurt."  This  agrees  with  St.  Jerome :  '^ jurat  ut  affligat  se."  The  text  praises 
him,  who,  when  he  swears,  does  not  deceive.  The  oath  makes  the  engagement  still  more  binding. 
Rosenmliller  explains  the  text  as  meaning :  "sweareth  to  the  wicked  man."  A  different  punctuation  of 
the  letters  will  give  the  sense  presented  by  the  Septuagint  and  Vulgate,  which  is  supported  by  the  Syriac 
and  Arabic  versions,  and  preferred  by  Kiihler. 

7  The  Jews,  although  allowed  to  receive  a  surplus  from  the  gentiles,  were  forbidden  to  exact  it  from 
their  brethren.  The  priests  and  Levites  were  bound  to  give  good  example  in  this  regard,  as  well  as  in 
every  other  legal  observance. 

1  The  Hebrew  term  0030  is  thought  to  be  the  same  as  3030,  which  means  a  writing,  and  is  pre- 
fixed to  the  canticle  of  Ezechias.  Isai.  xxxviii.  9.  Bellarmin  conjectures  that  the  Septuagint  had  this 
reading.  Gesenius  and  other  critics  agree  that  the  meaning  of  the  two  words  is  identical.  Jahn,  an  emi- 
nent Catholic  orientalist  of  the  present  century,  traces  the  meaning  to  the  Syriac,  which  uses  the  term 
for  branding,  or  making  marks.  Ewald,  a  learned  German  writer  of  this  century,  explains  it  as  a  golden 
canticle,  from  an  Arabic  term  of  like  sound,  which  means  gold. 

2  The  text  is  translated  by  St.  Jerome :  "  bene  mihi  nrni  est  sine  Te:"  I  am  not  happy  without  Thee— 
I  have  no  happiness  but  in  Thee.  According  to  the  Septuagint,  the  psalmist  declares  his  devotedness  to 
God,  because  He  is  an  independent  Being,  who  stands  in  no  need  of  the  ofiferings,  or  goods  of  men 
although  it  be  their  duty  to  honor  Him  by  consecrating  them  to  His  service.  Pr.  Ps.  "  My  goods  are 
nothing  unto  Thee."  _^^- 


46  *  PSALMXV. 

3.  In  the  saints  who  are  in  His  land,  He  hatli  fulfilled  wonderfully 
all  my  wishes.^ 

4.  Their  infirmities*  were  multiplied  :  afterwards  they  hastened.^ 
I  will  not  gather  together  their  meetings  for  hlood-offermgs,^  nor 

will  I  make  mention  of  their  names  with  my  lips.^ 

5.  The  Lord  is  the  portion  of  my  inheritance  and  of  my  cup  :^ 
Thou  wilt  restore  my  inheritance  to  me.^ 

6.  The  lines^*^  are  fallen  in  goodly  places  for  me :  for  my  inheri- 
tance is  goodly. 

7.  I  will  bless  the  Lord,  who  hath  given  me  understanding :  more- 
over my  reins  also  ha/ve  corrected  me  even  till  night.^^ 

8.  I  set  the  Lord  always  in  my  sight  :^^  for  He  is  at  my  right 
hand,  that  I  be  not  moved. 

9.  Therefore  my  heart  hath  been  glad,  and  my  tongue^^  hath  re- 
joiced: moreover  my  flesh  also  shall  rest  in  hope. 

10.  Because  Thou  wilt  not  leave  my  soul  in  hell ;  nor  wilt  Thou 
give  Thy  holy  one  to  see  corruption.^* 


3  The  interpretation  of  St.  Jerome  is  equivalent :  "  As  to  the  saints  who  are  on  earth,  and  the  excel- 
lent, all  my  delight  is  in  them."  The  psalmist  took  pleasure  in  the  welfare  and  success  of  the  servants  of 
God.  The  Yulgate  means  that  God  wonderfully  fulfilled  all  the  wishes  of  David  in  regard  to  the  saints. 
Olshausen  is  of  opinion  that  th«  text  has  suffered  by  the  mistakes  of  copyists. 

*  "  Their  pains." 

B  The  text  may  be  translated:  "who  hastened  elsewhere."  It  has  reference  to  the  wicked,  who  sepa- 
rating from  the  assemblies  of  the  just,  gathered  together  for  the  celebration  of  sacrilegious  rites.  Sor- 
rows await  all  who  depart  from  the  pure  worship  of  God.  St.  Jerome  translates  it  after  this  manner : 
"  the  idols  of  those  who  follow  after  shall  be  multiplied."  P.  '•'  Their  sorrows  shall  be  multiplied  that 
hasten  after  another  god." 

6  H.  P.  "  Their  drink-offerings  of  blood  I  will  not  offer."  The  Septuagint  substitutes  the  assembly  for 
the  rite  performed  in  it.  Abhorrence  of  all  wicked  practices  is  expressed.  In  some  instances,  as  in  the 
conspiracy  of  Cataline,  human  blood  was  tasted  out  of  a  goblet  which  was  handed  round. 

7  He  will  not  even  name  the  wicked,  whose  society  he  utterly  abhors. 

8  Under  the  image  of  an  inheritance  parcelled  out,  and  of  a  cup  of  which  several  drank  at  the 
banquet  table,  God  is  represented  as  the  portion  of  His  servant. 

8  H.  P.  "  Thou  maintainest  my  lot" — my  inheritance.  Olshausen  suspects  a  change  in  the  text. 
St.  Jerome  translates  it :  "  Thou  art  the  possessor  of  my  lot." 

10  The  lines  used  by  surveyors  to  divide  possessions  are  here  meant.  The  excellence  of  the  inheritance 
of  the  servants  of  God  is  signified  by  these  expressions. 

11  He  felt  moved  at  all  times  to  praise  God  for  benefits  received.  The  motion  of  the  reins  is  taken  for 
the  inclination  of  his  heart,  they  being  conceived  by  the  Hebrews  to  be  the  seat  of  the  affections.  The 
Terb  may  be  translated:  "instruct,"  as  P.  has  after  St.  Jerome. 

12  Although  what  precedes  seems  directly  applicable  to  tlie  psalmist,  rather  than  to  Christ,  these  words 
are  expressly  applied  to  Him  by  St.  Peter:  "for  David  said  concerning  Him :  I  foresaw  the  Lord  always 
before  my  face."  Acts  ii.  25.  We  may  conceive  the  psalmist  in  a  transport  of  spirit,  passing  from  the 
consideration  of  his  own  case  to  the  contemplation  of  Christ.  This  sudden  transition  is  no  way  strange 
in  an  inspired  writer. 

13  "  My  glory"— my  soul.    It  is  quoted  after  the  Septuagint.    Acts  ii.  26. 

14  St.  Peter  insists  that  this  cannot  be  understood  of  David,  since  "  he  died,  and  was  buried,  and  his 
sepulchre  is  with  us  to  tliis  present  day.  Whereas,  therefore,  he  was  a  prophet,  and  knew  that  God  had 
sworn  to  him  with  an  oath,  that  of  the  fruit  of  his  loins  one  should  sit  upon  his  tlirone:  foreseeing  he 
spake  of  the  resurrection  of  Christ,  for  neither  was  He  loft  in  hell,  neither  did  His  flesh  see  corruption." 
Acts  ii.  29.    St.  Paul  argues  to  the  same  effect.    Acts  xiii.  35. 


PSALM      XVI.  ,         47 

11.  Thou  hast  made  knoTvn  to  me  the  ways  of  life  with  Thy 
countenance ;  Thou  shalt  fill  me  with  joy ;  at  Thy  right  hand  are 
delights  even  to  the  end. 


PSALM    XVI.  — Hebrew    XVII. 

Exaudi,  Bomine,  jugtitiam. 

1.  The  prayer  of  David. 

Hear,  0  Lord,  my^  justice :  attend  to  my  supplication. 

Give  ear  to  my  prayer,  which  proceedeth  not  from  deceitful  lips. 

2.  Let  my  judgment  come  forth  from  Thy  countenance :  let  Thy 
eyes  behold  the  things  that  are  equitable.^ 

3.  Thou  hast  proved  my  heart,  and  visited  it  by  night :  Thou  hast 
tried  me  by  fire,  and  iniquity  hath  not  been  found  in  me  :^ 

4.  That  my  mouth  may  not  speak^  the  works  of  men :  on  account 
of  the  words  of  Thy  lips  I  have  kept  hard  ways.^ 

5.  Perfect  Thou  my  goings  in  Thy  path,  that  my  footsteps  be  not 
moved.® 

6.  I  have  cried  to  Thee,''  for  Thou,  0  God,  hast  heard  me  :^  0  in- 
cline Thy  ear  to  me,  and  hear  my  words. 


1  The  text  has  not  the  pronoun,  which,  however,  is  in  the  Arabic  as  well  as  in  the  Septuagint,  and  is 
approvefl  by  Kohler.    God  is  elsewhere  said  to  be  our  justice.    Jer.  xxiii.  6.    P.  "  hear  the  right." 

2  It  may  be  translated:  "Thy  eyes  behold  justice."  The  knowledge  and  judgment  of  God  are  neces- 
sarily according  to  justice:  but  the  manifestation  of  the  divine  judgment  is  often  delayed. 

3  Confident  of  his  innocence  of  the  crime  laid  to  his  charge,  namely  treason  against  Saul,  his  sovereign, 
the  psalmist  states  that  he  came  forth  uninjured  from  the  divine  ordeal.  The  examination  reached  even 
the  secret  dispositions  of  his  heart,  which  was  searched  by  night,  when  he  was  unawares,  and  as  silver 
or  gold  is  tried  by  fire;  yet  no  guilt  was  discovered. 

*  The  division  of  verses  is  different  in  the  Hebrew,  which  may  be  translated:  "my  thonght  shall  not 
pass  the  mouth."  St,  Jerome  has  "non  invenisti  cogitationeg  meas  transire  os  meum."  This  may  be  un- 
derstood of  self-restraint,  by  which  he  gave  no  utterance  to  rash  designs,  which  presented  themselves  to 
his  mind.  Others  explain  the  text  as  meaning  that  the  thought  shall  not  vary  from  his  language.  The 
division  of  verses  given  in  the  Vulgate  is  supported  by  the  Syriac,  and  adopted  by  Michaelis,  and  many 
moderns.  P.  "I  am  purposed  that  my  mouth  shall  not  transgress."  Olshausen  maintains  that  the  text 
has  suffered  alteration. 

6  P.  "Concerning  the  works  of  men,  by  the  word  of  Thy  lips  I  have  kept  me  from  the  paths  of  the 
destroyer."  The  text  is  again  suspected  by  Olshausen.  St.  Jerome  translates  it:  "ego  observavi  vias 
IcUronis."  The  ways  of  the  robber  were  shunned  by  the  psalmist,  who,  however,  was  for  a  long  time  a 
wanderer,  forced  to  flee  from  place  to  place,  like  a  highwayman.  It  may  also  be  understood  of  David,  as 
king,  who  watched  the  movements  of  marauders  to  check  and  punish  them,  in  accordance  with  the 
divine  law. 

6  He  asks  divine  support,  lest  he  stumble  and  fall. 

7  The  pronoun  is  in  the  text. 

8  It  may  be  rendered  in  the  future.  His  experience  of  divine  aid  already  extended  to  him,  emboldened 
him  to  cry  anew  for  succor. 


48  PSALMXVI. 

7.  Show  forth  Thy  wonderful  mercies  f  Thou  who  savest  them 
that  trust  in  Thee. 

8.  From  them  that  resist  Thy  right  hand  keep  me,  as  the  apple 
of  Thy  eye. 

Protect  me  under  the  shadow  of  Thy  wings  :  ~ 

9.  From  the  face  of  the  wicked  who  have  afflicted  me. 

My  enemies  have  surrounded  my  soul :  10.  They  have  shut  up 
their  fat  :^^  their  mouth  has  spoken  proudly. 

11.  They  have  cast  me  forth,  and  now  they  have  surrounded  me  :^^ 
they  have  set  their  eyes  howing  down  to  the  earth.^^ 

12.  They  have  taken  me  as  a  lion  prepared  for  the  prey ;  and  as 
a  young  lion  dwelling  in  secret  places. 

13.  Arise,  0  Lord,  disappoint  him,  and  supplant  him :  deliver  my 
soul  from  the  wicked  one ;  Thy  sword^^  14.  from  the  enemies  of  Thy 
hand. 

0  Lord  divide  them^^  from  the  few  of  the  earth  in  their  life  :^^ 
their  belly  is  filled  from  Thy  hidden  stores}^ 


8  The  text  may  be  translated  after  St.  Jerome,  thus:  "Display  wonderfully  Thy  mercies,  who  savest 
those  who  trust  in  Thee,  from  those  who  rise  up  against  Thy  right  hand.  Keep  me  as  the  apple  of  the 
eye :  under  the  shadow  of  Thy  wings  guard  me,  from  the  face  of  the  wicked  who  attack  me ;  my  enemies 
around  have  risen  against  my  life."  P.  follows  St.  Jerome  in  substance,  but  connects  the  right  hand  of 
God  with  the  verb  to  save :  "  savest  by  thy  right  hand." 

10  Some  read :  "  their  heart."  The  other  phrase  is  equivalent  to  closing  their  bowels  against  him,  and 
is  used  to  express  unfeelingness  and  hard-heartedness.  Olshausen  translates  it  as  the  Vulgate  does. 
P.  "Enclosed  in  their  own  fat."  This  marks  self-complacency,  and  pride  resulting  from  exuberant 
health.    St.  Jerome  has :  "adipe  suo  concluserunt." 

11  p^  «  They  have  now  compassed  us  in  our  steps."  As  an  enemy  marks  the  movements  of  his  foe  and 
endeavors  to  surround  him.  St.  Jerome  translates  it:  "Advancing  against  me,  they  have  now  surrounded 
me."    The  Vulgate  signifies,  that  having  forced  him  to  flee  away,  they  still  pursued  and  assailed  him. 

12  This  is  the  attitude  of  one  who  seeks  to  conceal  that  he  is  observing. 

13  By  Thy  sword.  The  preposition  may  be  understood  in  Hebrew.  The  Septuagint,  however,  puts  the 
noun  in  the  accusative,  in  apposition  with  soul.  It  is  not  easy  to  understand,  how  the  soul  of  David  can 
be  styled  the  sword  of  God.  Yet  it  is  so  in  the  Protestant  version  likewise :  "  which  is  Thy  sword." 
St.  Jerome  applies  it  to  the  impious  man  as  the  instrument  of  divine  justice :  "ab  impio,  qui  est  gladius 
tuusJ" 

1*  P.  "From  men  which  are  Thy  hand,  0  Lord,  from  men  of  the  world,  wJiich  Jiave  their  portion  in 
this  life,  and  whose  belly  Thou  fillest  with  Thy  hid  treasure :  they  are  full  of  children,  and  leave  the  rest 
of  their  substance  to  their  babes."  The  passage  appears  to  Olshausen  to  have  suffered  interpolation. 
Some  understand  a  preposition  of  agency:  "by."  By  the  hand  of  God,  that  is,  by  His  power  the 
psalmist  asks  to  bo  delivered  from  the  assaults  of  men.  The  Vulgate  styles  them  "  the  enemies  of  Thy 
hand,"  that  is  of  the  divine  power.  St.  Jerome  translates  it:  "from  the  men  of  Thy  hand,  0  Lord, 
who  are  dead  in  the  deep,  whose  portion  is  in  life,  an(J  whose  belly  Thou  hast  filled  with  Thy  hidden 
treasures." 

15  Men  of  the  world,  worldlings,  who  seek  happiness  in  the  enjoyments  of  life.  The  Vulgate  styles 
them  "  few  of  the  earth,"  probably  because  they  are  comparatively  few  who  enjoy  riches  and  pleasures. 

16  The  various  sources,  from  which  men  derive  support  and  enjoyment,  are  like  the  hidden  stores  of 
Divine  Providence,  which  secretly  directs  and  controls  all  things. 

/  V) 


PSALM      XVII.  49 

They  are  full  of  children  :^^  and  they  have  left  their  remains  to 
their  little  ones.^^ 

15.  But  as  for  me  I  will  appear  before  Thy  sight  in  justice  :^^  I 
shall  be  satisfied  when  Thy  glory  shall  appear.^^    , 


PSALM    XVII.  — Hebrew    xviii. 

DUigam  Te,  Domine. 

1.  Unto  the  end,  of  David  the  servant  of  the  Lord,  who  spake  to 
the  Lord  the  words  of  this  canticle,  in  the  day  that  the  Lord  de- 
livered him  from  the  hand  of  all  his  enemies,  and  from  the  hand  of 
Saul.^     [2  Kings  xxii.] 

2.  I  will  love^  Thee,  0  Lord,  my  strength : 

3.  The  Lord  is  my  rock,^  my  refuge,  and  my  deliverer 
My  God  is  my  helper,*  and  in  Him  will  I  put  my  trust. 

My  protector  and  the  horn^  of  my  salvation,  and  my  support. 

4.  Praising^  I  will  ca,ll  upon  the  Lord :  and  I  shall  be  saved  from 
my  enemies. 

5.  The  sorrows^  of  death  -surrounded  me :  and  the  torrents  of  ini- 
quity^ troubled  me. 


17  It  may  also  be  translated :  "  their  children  shall  be  filled."  A  large  family  was  regarded  as  a  bless- 
ing from  God.    The  rich  inheritance  left  to  the  children  is  expressed  by  the  Vulgate. 

18  This  may  be  understood  of  their  children's  children,  to  whom  a  remainder  of  the  property  descends. 

19  The  psalmist  purposes  to  walk  in  the  observance  of  the  divine  commandments,  and  hopes  thereby 
to  see  the  face  of  God  in  glory. 

*>  P.  "When  I  awake  with  Thy  likeness."  This  is  taken  from  St.  Jerome.  Herder  observes  that  the 
context  and  parallelism  require  it  to  be  understood  of  the  vision  of  God.  Rosenmiiller  understands  it 
in  the  same  way.  St.  Jerome  explains  the  awaking,  as  referring  to  the  state  of  the  soul  after  death, 
which  is  compared  to  sleep. 

1  The  title,  together  with  the  psalm  itself,  is  embodied  in  the  second  book  of  Kings,  cxxii.  The  Philis- 
tines, Syrians,  Ammonites,  Moabites,  and  Idumeans,  at  divers  times,  had  attacked  David.  This  psalm 
seems  to  have  been  composed  towards  the  end  of  his  life,  after  he  had  vanquished  and  subdued  them. 
Saul,  his  chief  enemy,  is  put  forward  prominently. 

2  Tenderly. 

3  "  Firmamentum"  of  the  Vulgate  may  bear  this  meaning,  which  is  that  of  the  text,  as  translated  by 
St.  Jerome. 

4  Heb.  xii.  13. 

5  The  horn  is  the  well  known  imago  of  strength.  God  is  here  called  by  this  figure,  because  He 
strengthened  David  to  overcome  his  enemies. 

8  P.  "I  will  call  on  the  Lord,  wJio  is  worthy  to  be  praised."  Olshausen  maintains  that  the  text  should 
be  translated :  "  Let  the  Lord  be  praised ;  I  cried  out." 

T  H.  "The  bands  of  death."  St.  Jerome  so  translates  it.  Herder  understands  by  it,  "the  floods  of 
death."    St.  Peter  seems  to  allude  to  this  passage.  Acts  ii.  24. 

8  Torrents  of  Belial,  which  means  the  wicked  fiend,  that  impels  men  to  crime.  See  2  Cor.  vi.  15- 
St.  Jerome  has  *'  torrentes  diaboli." 

4 


50  PSALMXVII. 

6.  The  sorrows^  of  hell  encompassed  me :  and  the  snares  of  death 
caught^*'  me. 

7.  In  my  affliction  I  called  upon  the  Lord^  and  I  cried  to  my  God : 
And  He  heard  my  voice  from  His  holy  temple :  and  my  cry  before 

Him  came  into  His  ears. 

8.  The  earth  shook  and  trembled  :^^  the  foundations  of  the  moun- 
tains were  troubled  and  were  moved,  because  He  was  angry  with 
them. 

9.  There  went  up  a  smoke  in  His  wrath  :^^  and  a  fire  flamed  from 
His  face :  coals  were  kindled  by  it. 

10. '  He  bowed  the  heavens,  and  came  down  :^^  and  darkness  was 
under  His  feet. 

11.  And  He  ascended  upon  the  cherubim,  and  He  flew  upon  the 
wings  of  the  ^inds.^* 

12.  And  He  made  darkness  His  covert,  His  pavilion^^  round  about 
Him ;  dark  waters  in  the  clouds  of  the  air. 

13.  At  the  brightness  before  Him  the  clouds  passed:  hail  and 
coals  of  fire.^^ 

14.  And  the  Lord  thundered  from  heaven,  and  the  Most  High 
gave  His  voice :  hail  and  coals  of  fire. 

15.  And  He  sent  forth  His  arrows,^'^  and  he  scattered  them  '}^  He 
multiplied  lightnings,  and  discomfited  them. 

16.  Then  the  fountains  of  waters  appeared,  and  the  foundations 
of  the  world  were  laid  bare  :^^ 

At  Thy  rebuke,  0  Lord,  at  the  blast  of  the  breath  of  Thy  wrath. 


8  The  same  Hebrew  term  means  a  rope :  also  pain,  like  that  of  parturition.  The  psalmist  uses  theso 
images  to  state  his  anguish  and  danger  in  a  striking  way. 

10  Snares  to  catch  him  as  in  a  noose.  The  laying  hold  of  him  unexpectedly  is  expressed  by  the  Latin 
term,  prcevenerunt. 

11  Under  the  image  of  an  earthquake,  by  which  mountains  are  shaken  from  their  bases,  the  wrath  o 
God  against  the  enemies  of  David  is  portrayed. 

12  A  volcano  is  here  described  as  smoke  issuing  from  the  nostrilSj  and  fire  from  the  mouth,  the  earth 
being  likened  to  a  foaming  horse. 

13  The  thunder-storm  is  as  if  God  descended  in  anger  to  strike  the  earth. 

kl*  The  phenomena  which  mark  the  thunder-storm,  are  likened  to  the  course  of  God  through  th© 
heavens  on  a  chariot  supported  by  cherubs,  and  drawn  by  the  wind.  The  Cherub  was  a  compound  figure, 
the  mere  creation  of  fancy,  representing  at  once,  a  man,  an  ox,  a  lion  and  an  eagle. 

15  The  sky  covered  with  dense  clouds  is  called  the  covert  and  pavilion,  in  which  God  shrouds  His 
majesty. 

IS  Occasional  corruscations  serve  as  tokens  of  the  divine  presence.  Hail,  with  coals  of  fire,  probably 
ajrolites,  fell  on  the  earth. 

17  Thunder-bolts  are  as  arrows  shot  by  the  Almighty.  The  extraordinary  interposition  of  God  in 
behalf  of  David,  when  engaged  with  the  Philistines,  is  mentioned  2  Kings  v.  24. 

18  The  enemies. 

i9  The  convulsions  of  nature  were  such  that  the  depths  of  the  earth  were  laid  open. 


"•m 


PSALM      XVII.  51 

•  17.  He  sent  from  on  higli,  and  took  me :  and  drew  me  out  of  many 
waters.^*^ 

-     18.  He  delivered  me  from  my  strongest  enemies,  and  from  them 
4;hat  hated  me :  for  they  were  too  strong  for  me. 

*  19.  They  prevented^^  me  in  the  day  of  my  affliction  :  and  the  Lord 
became  my  protector. 

20.  And  He  brought  me  forth  into  a  large  place :  He  saved  me, 
because  He  was  well  pleased^^  with  me. 

21.  And  the  Lord  will  reward  me  according  to  my  justice ;  and 
will  repay  me  according  to  the  cleanness  of  my  hands : 

22.  Because  I  have  kept  the  ways  of  the  Lord ;  and  have  not 
done  wickedly  against  my  God  :^ 

'  23.  For  all  His  judgments  are  in  my  sight,  and  His  precepts^^  I 
have  not  put  away  from  me.  - 

24.  And  I  shall  be  spotless^  with  Him :  and  I  shall  keep  myself 
from  my  iniquity. 

25.  And  the  Lord  will  reward  me  according  to  my  justice :  &nd 
according  to  the  cleanness  of  my  hands  before  His  eyes. 

26.  With  the  holy  Thou  wilt  be  holy  -^  and  with  the  innocent  man 
Thou  wilt  be  innocent : 

27.  And  with  the  elect  Thou  wilt  be  elect :  and  with  the  perverse 
Thou  wilt  deal  perversely. 

28.  For  Thou  wilt  save  the  humble  people ;  but  wilt  bringdown 
the  eyes  of  the  proud. 

29.  For  Thou  lightest  my  lamp,^  0  Lord :  0  my  God,  enlighten 
my  darkness. 

30.  For  by  Thee  I  shall  be  delivered  from  temptation :  and  through 
my  God  I  shall  go  over  a  wall.^ 


20  Djivid  felt  as  a  man  divinely  rescued  from  a  deluge. 

21  They  attacked  me  unexpectedly. 

22  The  good  pleasure  of  God  denotes  His  gratuitous  good  will  and  bounty. 

23  Being  conscious  of  the  general  correctness  of  his  conduct,  David  could  appeal  to  the  divine  judgment. 
2*  St.  Jerome  thus  renders  the  text.  .    ' 

25  The  psalmist  purposes  to  keep  himself  guiltless. 

20  The  maxim  that  God  will  treat  every  one  according  to  his  deserts,  is  herj  stated  in  a  manner  adapted 
tp  the  weakness  of  human  conceptions.  The  pious  man,  who  deals  compassionately  with  his  fellow  man, 
■will  experience  the  tenderness  of  divine  mercy :  the  innocent  and  perfect  man  will  find  God  fulfilling 
perfectly,  without  failure,  all  His  engagements  and  promises  made  to  His  servants :  the  pure  and  clean 
of  heart  will  meet  with  a  generous  rewarder :  the  crooked  and  perverse  will  find  themselves  entangled  in 
their  own  meshes.  Divine  wisdom  far  surpasses  human  cunning ;  and  God  may  be  said  to  outwit  the 
crafty,  when  he  defeats  their  machinations,  and  involves  them  in  ruin. 

27  The  fiivor  of  God  is  like  a  shining  light,  which  dissipates  all  darkness. 

28  II.  p.  «  For  by  Thee  I  have  run  through  the  troop ;  and  by  my  God  I  have  leaped  over  a  wall."  This 
resembles  the  version  of  St.  Jerome,  who,  howeven,  omits  mention  of  the  troop,  and  uses  the  term 
"  accindtis"'  "  girded,"  in  its  stead.    The  image  is  that  of  a  soldier  prepared  for  action,  who  rushes 


52  PSALMXVII. 

31.  As  for  mj  God,  His  way  is  undefiled :  the  words  of  the  Lord 
^re  fire-tried :  He  is  the  protector  of  all  that  trust  in  Him. 

32.  For  who  is  God  but  the  Lord?  or  who  is  God  but  our  God? 

33.  God  who  hath  girt  me  with  strength,   and   made  my  way 
blameless. 

34.  Who  hath  made  my  feet  like  the  feet*  of  harts :  and  who 
setteth  me  upon  high  places.^^ 

35.  AVho  teacheth  my  hands  to  war :  and  Thou  hast  made  my 
arms  like  a  brazen  bow.^*^ 

36.  And  Thou  hast  given  me  the  protections^  of  Thy  salvation : 
and  Thy  right  hand  hath  held  me  up : 

And  Thy  disciplined^  hath  corrected^^  me  unto  the  end  :^*  and  Thy 
discipline  itself  shall  teach  me.^^ 

37.  Thou  hast  enlarged  my  steps  under  me ;  and  my  feet  are  not 
weakened. 

38.  I  will  pursue  after  my  enemies,  and  overtake  them :  and  I  will 
not  turn  back  till  they  are  destroyed.^^ 

39.  I  will  strike  them,  and  they  shall  not  be  able  to  stand:  they 
shall  fall  under  my  feet. 

40.  And  Thou  hast  girded  me  with  strength  for  battle :  and  Thou 
hast  subdued  under  me  them  that  rose  up  against  me. 

41.  And  Thou  hast  niade  my  enemies  turn  their  back,  and  Thou 
hast^"  destroyed  them  that  hated  me. 

42.  They  cried,  but  there  was  none  to  save  them :  to  the  Lord,  but 
He  heard  them  not. 

43.  And  I  shall  beat  them  as  small  as  the  dust  before  the  wind  :^ 
I  shall  bring  them  to  nought,^^  like  the  dirt  in  the  streets. 


throngli  the  ranks  of  the  enemy,  and  scales  the  walls  of  their  fortress,  or  city.    The  Vulgate  seems  to 
use  "  a  tentatione,"  for  escape  from  danger,  which  put  his  valor  to  the  test. 
2«  2  Kings  xxii.  34.  / 

30  P.  "  So  that  a  bow  of  steel  is  broken  by  mine  arms."  The  text  is  explained  by  Olshausen,  as 
meaning  rather  that  God  enabled  him  to  stretch  the  brazen  bow  with  his  arm,  whilst  with  his  foot  he 
held  the  extremity  of  it  fast  on  the  ground.  The  reading  of  the  Septuagint,  and  of  the  ancients  gene- 
rally, is  supported  by  St.  Jerome,  whom  Dathe,  Kohle,  and  others  follow. 

31  Thou  hast  protected  and  delivered  me.    The  term  "shield"  is  used  in  the  text. 

32  Thy  clemency,  or  Thy  chastening  visitation.    St.  Jerome  has :  "  mansuetudo.'" 

33  "  Multiplied,"  that  is,  exalted  me. 

3*  No  corresponding  words  are  in  the  text.    The  Vulgate  follows  the  Septuagint. 
35  This  clause  is  a  repetition  of  the  preceding,  and  is  taken  from  Theodotion. 

38  "  David  did  as  the  Lord  had  commanded  him ;  and  he  smote  the  Philistines  from  Gabaa  until  thou 
come  to  Gezar."    2  Kings  v.  25. 
S'T  H.  P.  "That  I  might  destroy." 

38  «  As  the  dust  of  the  earth."  2  Kings  xxii.  43.  This  appears  to  bo  the  correct  reading,  since  the 
wind  scatters  indeed  the  dust,  but  does  not  make  it  small.    The  other  clause  corresponds. 

39  H.  P.  "I  shall  cast  them  out."  The  Vulgate  reading  is  supported  by  2  Kings  xxii.  43,  and  is  ap- 
proved by  Rosenmiillcr,  Olshausen,  and  other  critics. 


PSALM      XVIII.  53 

44.  Thou  wilt  deliver  me  from  the  strivings  of  the  people  :^  Thou 
wilt  make  me  head  of  the  gentiles.'*^ 

45.  A  people  which  'I  knew  not,'^  hath  served  me  :  at  the  hearing 
of  the  ear  they  have  obeyed  me.'^ 

46.  The   children  that  are  strangers^*  have. lied  tome:  strange 
children  have  passed  away,^  and  have  halted^  from  their  paths.*^ 

47.  The  Lord  liveth,  and  blessed  be  my  God :  and  let  the  God  of 
my  salvation  be  exalted. 

48.  0  God,  who  avengest  me,  and  subduest  the  people  under  me, 
my  deliverer  from  my  enemies. 

49.  And  Thou  wilt  lift  me  up  above  them  that  rise  up  against  me : 
from  the  unjust  man  Thou  wilt  deliver  me. 

■  50.  Therefore  will  I  give  glory  to  Thee,  0  Lord,  among  the  na- 
tions,^^  and  I  will  sing  a  song  to  Thy  name. 

51.  Giving  great  deliverance  to  His  king,  and  shewing  mercy  to 
David  His  anointed :  and  to  his  seed  forever. 


PSALM    XYIII.  — Hebrew    xix. 

Coeli  enarrant. 

1.  Unto  the  end.     A  psalm  of  David. 

2.  The  heavens  show  forth  the  glory  of  God,  and  the  firmament 
declareth  the  works  of  His  hands. 


*o  This  refers  to  civil  dissensions. 

*l  David  was  not  head  of  gentiles,  unless  so  far  as  he  made  them  respect  his  power  as  king  of  the 
Israelites.    The  psalm  refers  prophetically  to  Christ,  and  the  conversion  of  the  nations. 

*2  The  subjection  of  a  nation  not  originally  dependent  on  the  kingdom  of  Juda,  seems  to  he  directly 
meant;  but  the  conversion  of  the  nations  is  prophetically  announced. 

*3  Pr.  Ps.  "  As  soon  as  they  hear  of  me."  Their  prompt  obedience  is  signified.  The  means  whereby 
faith  is  ordinarily  communicated,  is  also  intimated :  "  faith  Cometh  by  hearing."    Romans  x.  17. 

**  This  may  be  understood  of  the  revolt  of  his  own  subjects.  Pr.  Ps.  "  the  strange  children  shall 
dissemble  with  me." 

*5  Perished  like  withered  flowers.  St.  Jerome  has:  "^?ti  alieni  defiuenV  P.  "the  strangers  shall 
fade  away." 

46  *' Are  horror-stricken  :"  have  fled  in  fear:  P.  "and  be  afraid  out  of  their  close  places."  Tlie  latter 
phrase  seems  to  be  borrowed  from  St.  Jerome :  "  et  contralimtur  in  angustiis  suis." 

«  "Their  enclosures,"  their  bounds.    Fear  has  driven  them  away.    The  Hebrew  means  "  even,"  ^N- 

48  2  Kings  xxii.  50.  St.  Paul  quotes  this  passage  to  prove  the  gratuitous  character  of  the  calling  of 
the  gentiles  to  the  faith.  "The  gentiles  are  to  glorify  God  for  Uis  mercy,  as  it  is  written  :  therefore  will 
I  praise  Thee,  0  Lord,  among  the  gentiles,  and  I  will  sing  to  Thy  name."    Romans  xv.  9. 


-f 


54  PSALM      XVIII. 

3.  Day  to  day ^' utter etli  speech,  and  night  to  night  showeth  know- 
ledge. 

4.  They  are  not  speeches  nor  languages,  of  which  the  voices  are 
not  heard.^ 

5.  Their  sound ^  hath  gone  forth  into  all  the  earth;  and  their 
words  unto  the  ends  of  the  world. 

6.  He  hath  set  His  tabernacle  in  the  sun  :*  and  as  a  bridegroom 
coming  out  of  his  bride-chamber  :^ 

He  hath  rejoiced  as  a  giant  to  run  his  course,^ 

7.  His  going  out  is  from  the  end  of  heaven,  and  his  circuit  even 
to  the  end  thereof:''  and  therq  is  no  one  that  can  hide  himself  from 
his  heat.^ 

8.  The  law  of  the  Lord^  is  unspotted,^^  converting  souls  :^^  the 
testimony  of  the  Lord  is  faithful,  giving  wisdom  to  little  ones.^^ 

9.  The  precepts^^  of  the  Lord  are  right,^^  giving  joy  to  hearts :  the 
commandment  of  the  Lord  is  lightsome,  enlightening  the  eyes. 


I  This  is  a  Hebraism  for  day  after  day.  Each  day  speaks  after  its  manner,  declaring  the  glory  of  the 
Creator. 

fi  The  meaning  of  the  Septuagint  and  Vulgate  seems  to  be,  that  the  language  of  the  heavens  is  every-' 
■fl^ere  beard,  and  cannot  be  misunderstood.  Louis  de  Dieu  and  Rdsenmiiller  explain  it  thus :  "Without 
speech  and  without  words,  and  without  their  voices  being  heard,  their  sound  goeth  forth  to  the  whole 
earth."  Although  no  words  are  uttered,  they  manifest  the  divine  glory.  Olshausen  thinks  the  present 
reading  questionable.  St.  Jerome  has:  " Non  est  sermo,  et  non  sunt  verba,  quihus  noh  audiatuf  vox 
eorum." 

^3  H.  P.  "  their  line,"  which  is  understood  of  a  measurer's  rod.  The  Septuagint  may  have  read  D/p 
which  is  but  slightly  different  from  the  present  reading  Dip-  Pocock,  however,  thinks  that  they  may 
have  interpreted  this  term  by  a  cognate  Arabic  word,  signifying  "  clamor."  St.  Jerome  and  St.  Chry- 
sostom  have  the  Septuagint  reading.  Even  St.  Paul  quotes  it  in  this  way.  Romans  x.  18.  The  Syriac 
and  Arabic  versions  support  this  reading. 

4  P.  "  In  them  hath  He  set  a  tabernacle  for  the  sun."  This  is  conformable  to  St.  Jerome.  God  has 
set  the  sun  in  the  heavens  as  in  a  pavilion.  The  text  may  also  be  understood  of  the  extremity  of  the 
world,  the  sun  descending  apparently  below  the  horizon,  as  into  a  tent,  wherein  to  repose.  This  idea 
seems  to  have  been  entertained  by  the  Hebrew  writers. 

5  The  brilliancy  of  the  rising  sun  is  likened  to  the  joyful  countenance  of  a  bridegroom  coming  forth 
fi-om  the  nuptial  chamber.  Luke  xxiv.  46.  Allusions  to  the  married  state  are  not  unfrequent  in 
scripture. 

c  As  a  strong  man  entering  on  a  race,  the  sun  sets  out  on  his  daily  career. 

7  The  circuit  of  the  sun  is  described  as  it  appears :  it  reaches  from  one  extremity  of  the  heavens  to 
the  other. 

8  The  heat  of  the  sun  reaches  all:  none  can  entirely  escape  it,  although  obstacles  may  exist  to  its  more 
powerful  and  direct  action.  Of  the  Divine  Word,  who  is  God  with  the  Father,  it  is  written  :  ''  He  was 
the  true  light  that  enlighteneth  every  man  that  cometh  into  this  world."    John  i.  9. 

0  The  transition  from  the  contemplation  of  the  heavens  to  the  law  of  God  is  sudden.    The  psalm 
consists  of  tAvo  distinct  parts. 
10  Perfect. 

II  The  divine  law,  by  its  perfection,  seems  calculated  to  cast  man  into  despair  as  being  beyond  his 
strength,  yet  it  wins  his  love  and  obedience. 

12  p_  "Making  wise  the  simple."  The  single-minded  man,  even  of  limited  understanding,  becomes 
wise  to  salvation.  Christ  says :  "  I  give  thanks  to  Thee,  0  Father,  Lord  of  heaven  and  earth,  that 
Thou  hast' hidden  these  things  from  the  wise  and  prudent,  and  hast  revealed  them  to  little  ones." 
Luke  X.  21. 

13  "Justitice,"  here  bears  this  meaning.  i*  Pure. 


PSALM      XIX.  •  55 

10.  The  fear  of  the  Lord  is  holy,^^  ensuring  forever  and  ever :  the 
judgments  of  the  Lord  are  true,  justified  in  themselves.^^ 

11.  More  to  be  desired  than  gold  and  many  pr.ecious  stones :  and 
sweeter  than  honey  and  the  honey-comb. 

12.  For  Thy  servant  keepeth^^  them,  in  keeping  them  there  is  a 
great  rewar^. 

13.  Who  can  understand  sins  ?  from  my  secret  ones  cleanse^^  me, 
0  Lord :  14.  and  from  those  of  others  spare  Thy  servant. 

If  they  sRall  have  no  dominion  over  me,^^  then  shall  I  be  without 
spot :  and  I  shall  be  cleansed  from  the  greatest  sin. 

15.  And  the  words  of  my  mouth  shall  be  such  as  may  please :  and 
the  meditation  of  my  heart  always  in  Thy  sight. 

0  Lord,  my  helper  and  my  redeemer. 


PSALM    XIX. -^Hebrew    xx.  :. 

Exaudiat  te  Dominus. 

'■  ♦  .  «' 

1.  Unto  the  end.     A  psalm  for  David.^ 

2.  May  the  Lord  hear  thee  in  the  day  of  tribulation:  may  the 
name^  of  the  God  of  Jacob  protect  thee. 

3.  May  He  send  thee  help  from  the  sanctuary,  anji  defend  thee  out 
of  Sion. 

4.  May  He  be  mindful  of  all  thy  sacrifices,^  and  may  thy  whole 
burnt-ofi'ering  be  fat."^ 

5.  May  He  give  thee  according  to  thy  own  heart ;  and  confirm*  all 
thy  counsels. 


15  Clean. 

18  "Altogether." 

17  H.  "Thy  servant  is  enlightened  by  them." 

18  St.  Jerome  translates  it :  "  From  the  proud."    P.  "  from  presumptuous  sins."    The  reading  of  the 
Septuagint  was  slightly  different. 

19  If  free  from  such  sins,  he  hoped  to  escape  others. 

1  It  expresses  the  prayers  of  the  people.    David,  however,  may  have  composed  it  in  accordance  with 
their  well-known  feelings  in  his  regard. 

2  "  The  name"  is  equivalent  to  power,  authority.    The  act  of  invoking  God  may  also  be  meant  by 
this  phrase. 

3  Offerings  of  flour  and  oil  with  incense,  are  meant  by  the  Hebrew  term. 

*  The  text  is  in  the  plural.    A  fat  victim  bespeaks  a  generous  disposition  on  the  part  of  him  who 
offers  it,  and  is  consequently  likely  to  prove  acceptable.  <t*^Lp 

6  Fulfill.  ■  '*i 


56  PSALMXX. 

6.  "We  will  rejoice  in  thy  Ngalvation  :^  and  in  the  name  of  our  God 
we  shall  be  exalted  J 

7.  The  Lord  fulfill  all  thy  petitions :  now  I  know  that  the  Lord 
will  save  His  anointed. 

He  will  hear  him  from  His  holy  heaven :  the  salvation  of  His  right 
hand  is  powerful.^ 

8.  Some  trust  in  chariots,  and  some  in  horses  :^  but  we  call  upon^*^ 
the  name  of  the  Lord  our  God. 

9.  They  are  entangled/^  and  have  fallen:  but  we  are  risen,^^  and 
stand  upright. 

0  Lord,  save  the  king:^^  and  hear  us  in  the  day  on  which  we  shall 
call  upon  Thee ! 


PSALM    XX.  — Hebrew    xxi. 

Domine,  in  virtute. 

1.  Unto  the  end.     A  psalm  of  David. 

2.  In  Thy  strength,  0  Lord,  the  king  shall  joy ;  and  in  Thy  sal- 
vation he  shall  rejoice  exceedingly.^ 

3.  Thou  hast  given  him  his  heart's  desire :  and  Thou  hast  not 
withholden  from  him  the  request  of  his  lips. 

4.  For  Thou  hast  prevented  ^  him  with  blessings  of  sweetness ; 
Thou  hast  set  on  his  head  a  crown  of  precious  stones.^ 


6  Safety  and  Tictory. 

7  The  Septuagint  reading  which  gives  the  Vulgate  meaning  7^113  differs  in  the  position  of  the  second 
and  third  letters  from  the  actual  reading,  which  means :  "  We  will  set  up  our  banners."  P.  The  Syriac 
and  Arabic  versions  support  the  former,  which  is  favored  by  Grotius,  and  adopted  by  Rosenmiiller. — 
St.  Jerome  has  "  ducemus  choros." 

8  The  text  and  Vulgate  have  a  noun  of  the  plural  number,  which  cannot  be  easily  expressed,  in 
English.    The  adjective  gives  the  meaning. 

9  The  heathen  confided  in  the  number  of  their  war-chariots  and  war-horses.  See  1  Par.  xix.  7. — 
2  Kings  X. 

10  II.  P.  "  We  will  remember."  The  recollection  of  the  divine  power  inspired  them  with  confidence. 
They  called  on  God  to  humble  the  proud  foe. 

11  11.  P.  "They  are  brought  down."  The  text  represents  the  position  of  persons  in  the  act  of  falling. 
The  Septuagint  considers  them  as  caught  in  a  snare. 

12  Risen  up  from  our  fall. 

13  H.  P.  "  Save,  Lord,  let  the  king  hear  us  when  we  call."  Kohler  prefers  the  punctuation  which 
gives  the  meaning  of  the  Septuagint. 

1  "  How  greatly  shall  he  rejoice  I" 

2  Thou  graciously  bestowest  on  him. 

3  On  occasion  of  the  victory  which  David  obtained  over  the  Ammonites,  "he  took  the  crown  of  their 
king  from  his  head,  the  weight  of  which  was  a  talent  of  gold,  set  with  most  precious  stones,  and  it  was 
put  upon  David's  head."  2  Kings  xii.  30.  The  weight  seems  here  to  m«an  the  value.  It  is  not  clear 
that  this  psalm  has  reference  to  this  special  fact. 


PSALMXXI.  57 

5.  He  asked  life  of  Thee :  and  Thou  hast  given  him  length  of 
days  forever  and  ever. 

6.  His-  glory  is  great  in  Thy  salvation :  glory  and  great  beauty 
shalt  Thou  bestow  upon  him. 

7.  For  Thou  shalt  make  him  to  be  a  blessing*  forever  and  ever : 
With  Thy  countenance  Thou  shalt  make  him  exceedingly  glad.^ 

8.  For  the  king  hopeth  in  the  Lord :  and  through  the  mercy  of  the 
Most  High  he  shall  not  be  moved. 

9.  Let  Thy  hand  be  felt^  by  all  Thy  enemies :  let  Thy  right  hand 
find  out  all  them  that  hate  Thee. 

10.  Thou  shalt  make  them  as  a  fiery  oven,  in  the  time  of  Thy 
anger :  the  Lord  shall  trouble^  them  in  His  wrath,  and  fire  shall  con- 
sume them.^ 

11.  Their  fruit  shalt  Thou  destroy  from  the  earth :  and  their  seed 
from  among  the  children  of  men. 

12.  For  they  have  designed  evils  against  Thee :  they  have  devised 
plans  which  they  have  not  been  able  to  perform.^ 

13.  For  Thou  shalt  make  them  turn  their  back  '^  Thy  arrows  Thou 
shalt  make  ready  against  their  face.^^ 

14.  Be  thou  exalted,  0  Lord,  in  Thy  own  strength :  we  will  sing 
and  praise  Thy  power. 


PSALM    XXI.  — Hebrew    xxii. 

Deus  Deus  metis. 

1.  Unto  the  end,  for  the  morning  protections^  a  psalm  of  David. 


*  His  happy  reign  shall  be  always  remembered,  and  become  a  formulary  of  blessing.  People  will  pray 
that  other  kings  may  be  blessed  as  he. 

5  God  is  conceived  as  smiling  on  those  whom  He  favors. 

6  P.  "  Thy  right  hand  shall  find  out  those  that  hate  Thee :"  that  is,  shall  lay  hold  of  them  to  punish 
them.    The  same  sentiment  is  expressed  in  the  other  member  of  the  sentence. 

7  P.  "  Swallow  them  up."    It  is  a  figurative  expression  for  sudden  and  severe  punishment. 

8  The  severity  exercised  by  David  towards  the  Ammonites,  in  conformity  with  the  ancient  usages  of 
war,  closely  corresponds  with  the  words  of  the  psalmist.  "He  sawed  them,  and. drove  over  thenj 
chariots  armed  with  iron :  and  divided  them  with  knives,  and  made  them  pass  through  brick-kilns." 
2  Kings  xii.  31. 

9  The  last  term  is  not  expressed  in  the  text,  but  is  understood. 

10  The  Hebrew  term-  means  "  shoulder,"  which  is  thought  to  be  taken  for  the  back. 

11  God  is  here  likened  to  an  archer,  who  directs  his  arrows  against  the  face  of  the  enemy.  The  Hebrew 
term  rendered  ^' rdiquiis,'"  signifies  the  string  of  the  bow,  on  which  the  arrow  is  placed.  The  Septuagint 
interpreted  it  according  to  its  root.  There  appears  to  be  a  hysterm,  proteron  in  this  verse.  The  dis- 
charge of  the  arrows  at  their  face  took  place  before  they  turned  their  backs  to  flee.  St.  Jerome  translates 
it:  "funes  tuos  Jirmabis  contra  fades  eorum. 

1  The  Hebrew  signifies  "the  hind  of  the  morning:"  by  which  the  sun  is  meant.  Some  conjecture 
that  a  song  beginning  with  these  words  is  referred  to,  as  the  tune  to  which  this  psalm  was  to  be  sung. 
Michaelis  and  Kiihler  explain  the  terms  of  the  flute  played  at  the  morning  service. 


58  PSALMXXI. 

2.  0  God  my  God  look  upon  me  •?  why  hast  Thou  forsaken  me  ? 
Far  from  my  salvation  are  the  words  of  my  sins.^ 

3.  0  my  God,  I  cry  by  day,  and  Thou  wilt  not  hear;*  and  by 
night,  and  it  shall  not  be  reputed  as  folly  in  me.^ 

4.  But  Thou  dwellest  in  the  holy  place,  the  praise  of  Israel.^ 

5.  In  Thee  have  our  fathers  hoped :  they  hoped,  and  Thou  didst 
deliver  them. 

6.  They  cried  to  Thee,  and  they  were  saved :  they  trusted  in  Thee, 
and  they  were  not  confounded. 

7.  But  I  am  a  worm,  and  no  man  \^  the  reproach  of  men,  and  the 
outcast  of  the  people. 

8.  All  they  that  see  me  laugh  me  to  scorn  :^  they  shoot  out  the^ 
lip  a»nd  wag  the  head. 

9.  He  hoped  in  the  Lord,  let  Him  deliver  him  :^^  let  Him  save  him, 
seeing  He  delighteth  in  him. 

10.  For  Thou  art  He  that  drew  me  out  of  the  womb  '}^  my  hope 
from  the  breasts  of  my  mother. 

11.  I  was  cast  upon  Thee  from  the  womb.^^ 

From  my  mother's  womb  Thou  art  my  God,  12.  depart  not  from 
me. 

For  tribulation  is  very  near :  for  there  is  none  to  help. 

13.  Many  calves  surround  me :  fat  bulls  beset  me  around.^^ 

14.  They  open  their  mouths  on  me,^*  as  a  lion  ravening   and 
roaring. 


2  The  words  "  look  upon  me,"  whicli  are  not  in  St.  Jerome's  translation,  are  put  by  way  of  interpre- 
tation of  the  second  word  ^/N,  which,  however,  is  hut  a  repetition  of  the  first.  This  psalm  begins  with 
the  very  words  which  Christ  used  on  the  cross,  amorously  complaining  to  His  Father  of  His  mysterious 
abandonment.  Matt,  xxvii.  46.  Mark  xv.  34.  The  whole  psalm  is  prophetic  of  His  sufferings.  No 
fact  in  the  life  of  David,  or  event  in  sacred  history  can  be  shown,  to  which  it  is  applicable. 

3 -Christ  might  call  the  sins  of  men  His  own,  because  He  undertook  to  expiate  them.  Isaiah  liii.  5. 
P.  "Why  art  Thou  so  far  from  helping  me,  and  from  the  words  of  my  roaring?"  By  complaining  that 
His  cries  and  groans  pass  unheeded,  He  leads  us  to  consider  the  mysterious  cause  of  His  apparent 
abandonment  by  His  Father. 

4  H.  "Answer." 

6  P.  "And  am  not  silent."  I  cry  out  incessantly.  The  Septuagint  and  Vulgate  intimate  that  His 
cries  are  not  vain. 

6  «  But  Thou  art  holy,  0  Thou  that  inhabiteat  the  praises  of  Israel."  This  signifies  that  God  is  the 
subject  of  their  praise,  and  dwells  in  the  place  where  they  praise  Him. 

7  The  extreme  humiliation  of  Christ  is  strikingly  depicted. 

8  Matt,  xxvii.  39.    Mark  xv.  29. 

8  This  motion  of  the  lips  is  most  insulting.    St.  Jerome  has :  "  dimittunt  labium.'" 

10  Matt.  xxii.  43. 

11  The  miraculous  birth  of  our  Redeemer  seems  to  be  intimated. 

12  This  contains  an  allusion  to  the  custom  of  placing  the  new-born  infant  on  the  lap  of  its  father. 
God  was  recognized  as  tlie  Father  of  the  Infant  Jesus. 

13  The  populace,  like  calves,  the  priests  and  rulers,  like  strong  bulls,  encompassed  Christ  to  effect  Hja 
destruction. 

1*  By  accusing  Him,  and  shouting :  "  Crudify  him :  Crucify  him." 


PSALM      XXI.  59 

i5.  I  am  poured  out  like  water;  and  all  my  bones  are  scattered.^^ 
My  heart  is  become  like  wax  melting  in  the  midst  of  my  bowels.^^ 

16.  My  strength  is  dried  up  like  a  potsherd,^''  and  my  tongue  hath 
cleaved  to  my  jaws:  and  Thou  hast  brought  me  down  into  the  dust  of 
death.is 

17.  For  many  dogs^^  have  encompassed  me :  the  council  of  the 
wicked  hath  besieged  me. 

They  have  pierced^*^  my  hands  and  feet.  18.  They^^  have  num- 
bered all  my  bones.     And  they  look  and  stare  upon  me.^^ 

19.  They  parted  my  garments  amongst  them :  and  upon  my  ves- 
ture they  cast  lots.^ 

20.  But  Thou,  0  Lord,  remove  not  Thy  help  far  from  me :  looF* 
towards  my  defence. 

21.  Deliver,  0  God,  my  soul  from  the  sword  :^  my  only  one  from 
the  power  of  the  dog.^^ 

22.  Save  me  from  the  lion's  mouth:  and  my  lowness^  from  the 
horns  of  the  unicorns. ^^ 

23.  I  will  declare  Thy  name  to  my  brethren :  in  the  midst  of  the 
church  wilP  I  praise  Thee. 


15  This  marks  the  dislocation  and  separation  of  His  bones  by  the.violence  of  His  sufiferings,  although 
none  of  them  were  broken. 

16  Utter  prostration,  with  interior  agitation  and  dejection,  without,  however,  any  imperfection  er 
fault,  is  signified  by  this  figure. 

17  The  thirst  of  Christ  was  extreme,  in  consequence  of  His  fatigue  and  sufferings. 

18  This  was  literally  verified,  when  He  sank  under  the  weight  of  His  cross,  as  may  be  gathered  from 
the  aid  given  Him  by  Simon,  the  Cyrenean,  to  carry  it';  as  also  when  He  was  stretched  on  the  ground  to 
be  nailed  to  it. 

19  The  dog  is  often  used  as  an  image  of  the  unclean.  By  a  slight  change  of  punctuation,  the  same 
riebrew  letters  mean  "  huntsmen,"  as  St.  Jerome  here  explains  it. 

.  20  H.  "  As  a  lion  :"  ^*^ND.  This  is  scarcely  intelligible.  Some  take  it  as  the  participle  in  the  plural 
from  the  verb,  and  make  it  coincide  in  sense  with  the  reading  of  the  Septuagint,  which  is  still  found  in 
several  manuscripts  l'^3  or  T^ND-  This  presents  a  consistent  meaning,  which  is  confirmed  by  the  history 
of  the  passion  of  our  Lord.    The  Jews  are  accused  of  having  tampered  with  the  text. 

21  H.  P.  "  I  may  tell  all  my  bongs."  St.  Jerome  has :  "  numeravi."  The  tortures  which  He  suffered 
made  His  bones  perceptible  so  that  they  might  be  numbered.  The  expression  is  hyperbolical.  The 
Septuagint  read  in  the  third  person  plural. 

22  With  satisfaction. 

23  Matt,  xxvii.  35.    John  xix.  23,  24. 

24  "Hasten." 

25  These  expressions  may  be  understood  of  deliverance  from  the  persecutor.  The  sword  was  not  used 
against  Christ,  but  a  spear  was  thrust  into  His  side.  He  was  finally  delivered,  since  He  triumphed  over 
death. 

26  The  Hebrew  term  with  different  punctuation,  means  hunter,  as  above  remarked. 

27  H.  P.  "  Thou  hast  heard  me  ''IH^Jj?  from  the  horns  of  the  unicorns."  This  is  somewhat  embarassed. 
The  Septuagint  seems  to  have  read  ^nUj?. 

28  The  Eeem  mentioned  here  in  Hebrew,  is  thought  by  some  to  be  a  two-homed  animal :  but  it  jp 
supposed  that  one  of  this  species  that  had  lost  a  horn  is  designated.  It  is  alleged,  that  an  animal  with 
the  properties  of  the  unicorn,  exists  in  Africa.    The  wild  goat  is  said  to  be  here  meant. 

29  The  foundation  of  the  church  is  clearly  foretold.    Heb.  ii.  12. 


60  PSALMXXI. 

24.  Ye  that  fear  the  Lord,  praise  Him :  all  ye  the  seed  of  Jacob 
glorify  Him. 

25.  Let  all  the  seed  of  Israel  fear  Him :  because  He  hath  not 
slighted  nor  despised  the  supplication  of  the  poor  man. 

Neither  hath  He  turned  away  His  face  from  me :  and  when  I  cried 
to  Him,  He  heard  me. 

26.  Of  Thee^*^  is  my  praise  in  a  great  church  :  I  will  perform  my 
vows  in  the  sight  of  them  that  fear  Him. 

27.  The  poor  shall  eat  and  shall  be  filled  f^  and  they  shall  praise 
the  Lord  that  seek  Him :  their  hearts  shall  live^^  forever  and  6ver. 

28.  All  the  ends  of  the  earth  shall  remember,  and  shall  be  con- 
verted to  the  Lord : 

And  all  the  kindreds  of  the  gentiles  shall  adore  in  His  sight. 

29.  For  the  kingdom  is  the  Lord's ;  and  He  shall  have  dominion 
over  the  nations. 

30.  All  the  fat  ones^^  of  the  earth  have  eaten  and  have  adored : 
all  they  that  go  down  to  the  earth  shall  fall  before  Him. 

31.  And  to  Him  my  soul  shall  live  :^*  and  my  seed  shall  serve 
Him. 

32.  There  shall  be  declared  to  the  [Lord  a  generation^^  to  come : 
and  the  heavens  shall  show  forth  His  justice^^  to  a  people  that  shall 
be  born,  which  the  Lord  hath  made.^^ 


30  "From  Thee."    God  is  the  subject  of  the  psalmist's  praise. 

'1  The  oppressed  people  shall  be  rescued,  and  shall  abound  in  all  the  necessaries  of  life,  whilst  their 
oppressors  shall  be  reduced  to  want.  The  poor — the  aflaicted  and  lowly — shall  eat  in  the  great  Church — 
shall  taste  of  the  heavenly  food  provided  for  the  nourishment  of  the  soul. 

32  Their  heart  is  enlivened  and  sustained  by  it.  H.  P.  "your  heart."  Some  manuscripts  have  the 
other  reading. 

33  The  rich  and  powerful  eat  likewise,  and  pay  homage :  all  who  go  down  to  the  dust,  the  wretched 
who  are  on  the  verge  of  the  grave  adore  Him. 

3*  P.  "  None  can  keep  alive  his  own  soul."  It  is  understood  of  each  of  those  just  referred  to :  he  cannot 
keep  himself  alive. 

3o  Bellarmin  observes  that  this  means:  The  Lord  s^iall  be  proclaimed  to  a  future  generation.  P.  "it 
shall  be  accounted  to  the  Lord  for  a  generation." 

86  These  words  are  not  in  the  Scptuagint,  or  text* 

87  p.  "  They  shall  come  and  shall  declare  His  righteousness  unto  a  people  that  shall  be  born,  that  He 
hath  done  this."  This,  except  the  last  clause,  is  the  translation  of  St.  Jerome.  It  may  be  underistoed 
of  the  messengers  of  Christ,  who  went  forth  to  announce  Ilis  mercy,  truth  and  justice  to  the  nations 
from  which  a  new  people  was  to  be  formed,  showing  them  that  God  had  done  what  He  had  promised  by 
the  prophets.  Pr.  P.  "  whom  the  Lord  hath  made."  The  heavens  are  not  here  mentioned  in  the  text, 
■hut  this  reading  has  probably  arisen  from  Ps.  xlix.  6.  Ps.  xcvi.  6.  Some  ancient  copies  oftheVulgato 
have  not  this  addition. 


'Z     '  •  P  S  A  L  M      X  X  I  I  I  .  61 

PSALM    XXII.  — Hebrew    xxiii. 

Dominus  regit  me. 

1.  A  PSALM  of  David.^ 

The  Lord  ruleth^  me :  and  I  shall  want  nothing. 

2.  He  hath  set^  me  in  a  place  of  pasture. 

He  hath  brought  me^  to  refreshing  water^.     3.  He  hath  converted 
my  soul. 

He  hath  led  me  on  the  paths  of  justice,  for  His  own  name's  sake. 

4.  For  though  I  should  walk  in  the  midst  of  the  shadow  of  death,^ 
I  will  fear  no  evils,  for  Thou  art  with  me. 

Thy  rod  and  Thy  staff,''  they  have  comforted  me.^ 

5.  Thou  hast  prepared  a  table^  before  me,  against  them  that  afflict 
me. 

Thou  hast  anointed  my  head  with  oil  '^^  and  my  cup  which  inebri- 
ateth^^  me  how  goodly  is  it ! 

6.  And  Thy  mercy ^^  will  follow  me  all  the  days  of  my  life. 
And  that  I  may  dwelP^  in  the  house  of  the  Lord,  unto  length  of 

days. 


PSALM    XXIII.  — Hebrew    xxiv. 

Domini  est  terra. 

1.  On  the  first  dayx)f  the  week,^  a  psalm  of  David. 


1  This  may  have  been  composed  whilst  the  psalmist  was  wandering  through  the  deserts  of  Ziph  and 
Engaddi.    It  admirably  depicts  the  kind  providence  pf  God,  who  protects  and  consoles  His  servants. 

2  As  a  shepherd.  Isaiah  xlii.  Jerem.  xxiil.  i.  Ezech.  xxxiv.  11,  23.  1.  Pet.  ii.  25.  v.  4.  St.  Jerome 
has  :  '-pascit." 

8  The  Hebrew  term  expresses  the  lying  down  of  sheep  in  a  meadow. 
*  P.  "  He  leadeth  me." 

5  Smoothly  flowing.     Pr.  Ps.  *'  waters  of  comfort." 

6  In  the  valley  of  "  the  shadow  of  death,"  so  named,  because  it  was  a  gap  between  high  mountains 
darkened  by  the  rocks  and  trees  hanging  over  it. 

"t  The  shepherd's  crook  was  used  to  guide  the  sheep  :  his  staff  served  for  his  own  support. 

8  The  psalmist  was  comforted  by  the  thought  that  God  watched  over  him.  and  that  His  chastisements 
were  paternal. 

9  David  passes  to  describe  divine  favors  under  the  imago  of  a  banquet— a  table  spread  out  before  him 
in  tfie  sight  of  his  enemies,  who  saw  plainly  that  he  was  the  favorite  of  God.         .    -^  .- 

l"!)  The  anointing  of  the  head  with  perfumes  was  a  customary  mark  of  attention  {b  respected  guests. 
U  P.  P.  "My  cup  runneth  over."  The  Vulgate  useth  the  term  "inehriat"  for  indulgence  within  proper 
limits. 

12  H.  P.  "  Surely  goodness  and  mercy."' 

13  II.  P.  "  And  my  dwelling." 

1  This  part  of  the  title  is  not  in  the  Hebrew.  It  was  probably  added  by  the  Septuagint,  inasmuch  as 
the  psalm  commences  by  referring  to  the  creation.  It  is  believed  to  have  beei>iCorapo«d  on  occasion  of 
the  translation  of  the  ark  from  the  house  of  Obededon  to  Mount  Sion.  jf  ^T^  •  !k 


62  ,-  PSALM      XXIII. 

The  earth  is  the  Lord's,^  and  the  fullness  thereof:  the  world  and 
all  they  that  dwell  therein. 

2.  For  He  hath  founded  it  upon  the  seas  f  and  hath  prepared*  it 
upon  the  rivers. 

3.  Who  shall  ascend  into  the  mountain  of  the  Lord  ?  or  who  shall 
stand  in  His  holj  place  ?^ 

4.  He  that  hath  clean  hands  and  a  pure  heart,  who  hath  not  taken 
his  soul  in  vain,^  nor  sworn  deceitfully^  to  his  neighbor. 

5.  He  shall  receive  a  blessing  from  the  Lord,  and  mercy^  from 
God  his  Saviour. 

6.  This  is  the  generation  of  them  that  seek  Him,  of  them  that 
seek  the  face  of  the  God  of  Jacob.® 

7.  Jiift  up  your  gates,  0  ye  princes,^"  and  be  ye  lifted  up,  0  eter- 
nal" gates :  and  the  King  of  glory  shall  enter  in.^^ 

8.  Who  is  this  King  of  glory  ?  the  Lord  strong  and  mighty :  the 
Lord  mighty  in  battle. 

9.  Lift  up  your  gates,  0  ye  princes,  and  be  ye  lifted  up,  0  eternal 
gates :  and  the  King  of  glory  shall  enter  in. 

10.  Who  is  this  King  of  glory  ?  the  Lord  of  hosts  He  is  the  King 
of  glory. 


2  Ps.  xliv.    1  Cor.  X.  26. 

3  Near  them.  The  situation  of  the  land,  when  the  waters  first  sank  into  their  beds,  is  probably 
meant.  Calmet  thinks  that  the  sacred  writer  speaks  conformably  to  the  popular  ideas  of  the  Hebrews, 
who  believed  that  the  earth  rested  on  the  waters.  •  , 

*  Poised  and  established. 
6  To  ^lini8ter  there. 

6  According  to  Jansen,  this  refers  to  God,  whose  name  is  profimed,  when  it,  is  falsely  or  rashly  in- 
voked.   Exod.  XX.  7.    Deut.  v.  11.    The  soul  of  God  means  simply  God. 

7  Who  has  not  attempted  to  deceive  by  swearing  without  any  intention  to  fulfill  his  promise. 

8  The  Hebrew  term  means  justice,  which  here  corresponds  with  blessing  in  the  parallel  member.  The 
reward  of  virtue  is  aptly  called  justice. 

9  The  text  and  St.  Jerome  have  :  "  that  seek  thy  face  Jacob."  Rosenmiiller  thinks  that  Jacob  is  here 
put  for  his  descendants,  a  race  fearing  God.  The  Syriac  interpreter,  as  well  as  the  Septuagint,  under- 
stands by  it,  the  God  whom  Jacob  worshipped,  and  who  made  promises  to  him.  Some  modern  critics 
prefer  this  meaning. 

10  p.  "  Lift  up  your  heads,  0  ye  gates."  Gates  in  ancient  times,  were  hoisted  aloft  by  pxiUies  and 
ropes.  The  apostrophe  to  them  is  quite  appropriate  on  the  entrance  of  the  tabernacle  into  the 'city. 
The  Hebrew  term  which  signifies  heads,  means  also  princes,  in  which  sense  the  Septuagint  here  under- 
stood it.    St.  Jerome  refers  it  to  the  heads. 

11  Ancient. 

12  God  was  said  to  enter  when  the  ark  was  brought  in.  The  suitableness  of  the  words  of  this  psalm 
to  describe  the  ascension  of  Clirist  into  heaven,  must  at  once  strike  the  reader. 


.^,        PSALM      XXIV.  63 

'9^ 


PSALM    XXIY.  — Hebrew    xxv. 

Ad  Te,  Domine,  Uvavi. 

1.  Unto  the  end,  a  psalm  of  David. 

^To  Thee,  0  Lord,  have  I  lifted  up  my  soul. 

2.  In  Thee,  0  my  God,  I  put  my  trust ;  let  me  not  be  ashamed. 

3.  Neither  let  my  enemies  laugh  at  me ;  for  none  that  wait  on 
Thee  shall  be  confounded. 

4.  Let  all  them  be  confounded  that  transgress  wantonly.^ 
Show,  0  Lord,  Thy  ways  to  me,  and  teach  me  Thy  paths. 

5.  Direct  me  in  Thy  truth,  and  teach  me :  for  Thou  art  God  my 
Saviour ;  and  on  Thee  have  I  waited  all  the  day. 

6.  Remember,  0  Lord,  Thy  bowels  of  compassion,  and  Thy  mer- 
cies that  are  of  old. 

7.  The  sins  of  my  youth  and  my  offences^  do  not  remember. 
According  to  Thy  mercy  remember  Thou  me :  for  Thy  goodness' 

sake,  0  Lord.  / 

8.  The  Lord  is  sweet  and  righteous :  therefore  He  will  give  a  law 
to  sinners  in  the  way.* 

9.  The  mild  He  will  guide  in  judgment  :^  the  meek  He  will  teach 
His  ways. 

10.  All  the  ways  of  the  Lord  are  mercy  and  truth  to  them  that 
seek  after^  His  covenant  and  His  testimonies. 

11.  For  Thy  name's  sake,  0  Lord,  Thou  wilt  pardon  my  sin :  for 
it  is  great. 

12.  Who  is  the  man  that  'feareth  the  Lord  ?  He  hath  appointed 
him  a  law  in  the  way  he  hath  chosen.^ 


1  This  is  one  of  the  psalms  which  are  called  alphabetic,  each  verse  commencing  with  a  letter  of  the 
alphabet  in  succession.  The  order,  however,  is  not  exactly  observed,  since  the  second,  sixth,  and  nine- 
teenth letters  are  wanting,  and  the  first,  seventeenth  and  twentieth  are  repeated.  This  peculiarity  of 
Hebrew  poetry  seems  intended  to  aid  memory.    " 

2  The  Vulgate  is  susceptible  of  this  meaning.  St.  Jerome  translates  it  "/rustra."  P.  "-vtithout 
cause." 

s  The  Soptuagint  and  Vulgate  translate  it  by  terms  denoting  ignorance,  but  employed  by  Hellenistic 
writers  for  sin  in. general.    St.  Jerome  has :  "  scehrum  meoi-um." 

4  The  goodness  and  righteousness  of  God  appear  in  His  dealings  with  sinners.  He  pardons  the  perfi- 
tent,  and  directs  him  in  the  way  of  salvation.    St.  Jerome  has :  '^docebit."    P.  "will  He  teach." 

6  In  jiistice  and  righteousness. 

6  P.  "  Such  as  keep." 

7  God  teaches  and  guides  him.  The  latter  member  may  be  understood  as  unfolding  the  meaning  of 
the  former— "to  whom  He  hath  given  a  tow"— whom  he  directs  "in  the  way  he  hath  chosen" — the  path 
of  virtue.    St.  Jerome  :  "  docebit :"  P.  "  him  shall  He  teach."* 


64  PSALMXXV. 

13.  His  soul  shall  dwell  amidst  pldnty  :^  and  liis  seed  shall  inherit 
the  land. 

14.  The  Lord  is  a  support®  to  them  that  fear  Him :  and  His  cove- 
nant shall  be  made  known  to  them. 

15.  My  eyes  are  ever  towards  the  Lord :  for  He  will  pluck  my 
feet  out  of  the  snare. 

16.  Look  Thou  upon  me  ;  and  have  mercy  on  me :  for  I  am  alone, 
and  poor.^° 

17.  The  troubles  of  my  heart  are  multiplied  ;^^  deliver  me  from  my 
necessities.^^ 

18.  See  my  abjection  and  my  labor  :^^  and  forgive  me  all  my  sins. 

19.  Consider  my  enemies  for  tTiey  are  multiplied,  and  they  hate 
me  with  malignant  hatred.^* 

20.  Keep  Thou  my  soul,  and  deliver  me :  I  shall  not  be  ashamed, 
for  I  have  hoped  in  Thee. 

21.  The  innocent  and  the  upright  have  adhered  to^^  me :  because 
I  have  waited  on  Thee. 

22.  Deliver  Israel,  0  God,  from  all  his  tribulations.  ,     , 


PSALM    XXy.  — Hebrew    xxvi. 

Judica  me,  Domine. 

1.  Unto  the  end,  a  psalm  of  David. 

Judge  me,  0  Lord,  for  I  have  walked  in  my  innocence '}  and  I 
have  put  my  trust  in  the  Lord,  and  I  shall  not  be  weakened.^ 


8  II.  "  In  good."  St.  Jerome :  "in  bono,"  "at  ease."  The  verb  expresses  tarrying  as  in  an  inn  for  a 
night's  lodging,  and  is  thought  by  Michaelis  to  have  reference  to  the  state  of  the  departed  just,  who  are 
happy. 

9  P.  "  The  secret  of  the  Lord  is  with  them  that  fear  Him,  and  lie  will  shew  to  them  His  covenant." 
This  is  from  St.  Jerome.    The  Septuagint  may  have  had  a  reading  slightly  different. 

10  II.  P.  "  Afflicted." 

11  P.  "Enlarged."  Several  ancient  manuscripts  have :  " dilatatoi  sunt."  Rosenmiiller,  after  Hensler, 
suggests  that  it  be  read  in  the  imperative  mood.  The  psalmist  prays  that  God  may  relieve  him  from  the 
pressure  of  distress. 

12  "  Distresses,"  would  express  the  force  of  the  text,  and  is  not  foreign  to  the  meaning  of  the  Vulgate. 
St.  Jerome  has :  "  angustiis."  I  have  retained  the  common  translation,  because  this  text  was  quoted  in 
this  way  by  St.  Augustine,  who  lays  great  stress  on  it,  applying  it  to  our  sinful  inclinations,  M'hicli  im- 
pose a  kind  of  necessity,  unless  grace  relieve  us. 

13  Suffering. 

14  John  XV.  25. 

15  P.  "Let  integrity  and  righteousness  preserve  me."  St.  Jerome  has :  " Simplicitas  et  cequitas  serva- 
bunt  me."    The  Vulgate  refers  it  to  the  men  who  cherish  virtue. 

1  St.  Jerome  has  here  and  in  verse  ll,  "  simplicitate  mea." 

2  P.  "  I  shall  not  slide."    The  image  ofTL  man,  walking  with  firm  step,  is  familiar  to  the  psalmist. 


PSALMXXV.  65 

2.  Prove  me,  0  Lord,  and  try  me :  try  with  fire^  my  reins  and  my 
heart. 

3.  For  Thy  mercy  is  before  my  eyes  :  and  I  am  well  pleased^  with 
Thy  truth. 

4.  I  have  not  sat  in  the  council  of  deceit  :^  neither  will  I  go  in 
with  those  that  deal  falsely.^ 

5.  I  hate  the  assembly'^  of  the  malignant ;  and  with  the  wicked  I 
will  not  sit. 

6.  I  will  wash  my  hands  among  the  innocent  :^  and  I  will  compass 
Thy  altar,  0  Lord : 

7.  That  I  may  hear^  the  voice  of  praise ;  and  tell  of  all  Thy  won- 
drous works. 

8.  I  love,  0  Lord,  the  beauty  of  Thy  house ;  and  the  place  where 
Thy  glory  dwelleth.^^ 

fc    9.  Take  not^^  away  my  soul,  0  God,  with  the  wicked ;  nor  my  life 
with  men  of  blood  : 

10.  In  whose  hands  are  iniquities  :^^  their  right  hand  is  full  of 
bribes. 

11.  But  as  for  me,  I  have  walked  in  my  innocence :  redeem  me,^^ 
and  have  mercy  on  me. 

12*  My  foot  standeth  on  level  ground :"  in  the  churches  I  will 
bless  Thee,  0  Lord.  -  .      '  " 


3  He  appeals  to  the  divine  judgment,  which,  like  fire,  penetrates  the  inmost  recesses. 

*  n.  P.  '^I  have  walked  in  Thy  truth" — conformably  to  the  revealed  will  of  God,  in  all  sincerity 
of  heart.    This  is  the  version  of  St.  Jerome. 

6  The  Hebrew  texm  represented  by  "vanitaHs"  in  the  Vulgate,  means  worthless,  vile,  wicked:  men 
of  vanity,  spoken  of  in  the  text,  are  false  men.  No  mention  of  an  assembly  is  made  in  this  verse,  but 
in  the  following. 

6  The  term  signifies  crafty  men,  who  conceal  their  foul  designs,  dissemblers. 

7  To  hate  the  assembly  of  wicked  persons  is  to  hate  the  wicked  purposes  for  which  they  come 
together.  ._ 

8  P.  « In  innocence."  The  Idtter  portion  of  thfs  psalm  is  recited  by  the  priest,  whilst  washing  his 
hands  at  the  altar,  to  e^pr«ss  the  purity  which  is  necessary  for  the  offering  of  the  divine  sacrifice.  The 
washing  of  the  hands  was  employed  among  the  Jews  to  declare  that  they  were  guiltless  of  shedding 
blood.    Deut.  xxi.  6. 

0  Cause  to  be  heard. 

10  p.  "The  habitation  of  Thy  house,"— the  house  which  Thou  hast  chosen  for  a  dwelling— the  ark 
and  tabernacle.    St.  Jerome  has :  "  locum  tabernaculi." 

11  The  Hebrew  term  means :  '•'  withdraw  not,"  or  gather  not  up. 

12  A  wicked  design,  or  action. 

13  Restore  me  to  liberty.    He  was  in  straits. 

14  The  Hebrew  term  means  a  plain.    The  position  expresses  security.    St.  Jerome  has :  "in  recto." 


66  ^'^^    -PSALM      XXVI. 


'm^: 


PSALM    XXVI.  — Hebeew    xxvii. 

Dominus  illuminatio. 

1.  The  psalm  of  David  before  he  was  anointed.^ 

The  Lord  is  mj  light  and  my  salvation,  whom  shall  I  fear  ? 

The  Lord  is  the  protector  of  my  life ;  of  whom  shall  I  be  afraid  ? 

2.  Whilst  the  wicked  advance  against  me,  to  eat  my  flesh  -? 

My  enemies  that  trouble  me,  have  themselves  been  weakened,^  and 
have  fallen. 

3.  If  armies  in  camp  should  stand  together  against  me,  my  heart 
shall  not  fear. 

If  a  battle  should  rise  against  me,  in  this*  will  I  be  confident. 

4.  One  thing  I  have  asked  of  the  Lord,  this  will  I  seek  after : 
that  I  may  dwell  in  the  house  of  the  Lord,  all  the  days  of  my  life  ;^ 

That  I  may  see  the  delight^  of  the  Lord,  and  may  visit^  His 
temple. 

5.  For  He  hath  hidden  me  in  His  tabernacle  -}  in  the  day  of  evils 
He  hath  protected  me  in  the  secret  place  of  His  tabernacle. 

6.  He  hath  exalted  me  upon  a  rock  :  and  now  He  hath  lifted  up 
my  head  above  my  enemies. 

I  have  gone  round,^  and  have  offered  up  in  His  tabernacle  a  sacri- 
fice of  jubilation :  I  will  sing  and  recite  a  psalm  to  the  Lord. 

7.  Hear,  0  Lord,  my  voice,  with  which  I  cry  to  Thee :  have  mercy 
on  me,  and  hear  me. 

8.  My  heart  hath  said  to  Thee :  my  face  hath  sought  Thee  :^"  Thy 
face,  0  Lord,  will  I  still  seek. 


1  "  Of  David."    The  addition  is  borrowed  from  the  Septuagint.    Theodoret  did  not  find  it  in  the 
Hexapla  of  Origen. 

2  To  destroy  me.    The  phrase  was  employed  by  the  Hebrews  to  express  the  attacks  of  slanderers,  as 
well  as  of  those  who  assailed  life. 

3  H.  P.  "  Stumbled."    St.  Jerome  has  "  impegerunV 

4  The  danger  itself  led  him  to  conceive  greater  confidence  in  the  divine  protection. 

6  To  be  near  the  tabernacle  was  a  high  privilege. 

•  Taste  His  sweetness — view  the  beauty  of  His  tabernacle. 

7  P.  "To  inquire  in  His  temple."  The  Hebrew  term  means  to  seek  after;  but,  according  to  Rosen, 
miiller,  it  is  most  properly  understood  in  this  place,  of  visiting. 

8  The  tabernacle  served  him  as  an  asylum,  wherein  he  found  refuge  from  persecution. 

9  H.  P.  "My  enemies  round  about  me."    This  is  the  translation  of  St.  Jerome.  • 

10  H.  "To  Thee  my  heart  said :  Seek  ye  the  face  :  Thy  face,  Lord,  will  I  seek."  P.  "When  thou  saidst 
Seek  ye  my  face  :  my  heart  said  unto  Thee,  Thy  face,  Lord,  will  I  seek."  Rosenmiiller  thinks  that  the 
Septuagint  had  a  ditTerent  reading  :  "  Face  hath  sought  Thy  face :"  which,  he  says,  is  altogether  to  be 
preferred.  The  heart  and  conscience  of  the  psalmist  prompted  him  to  seek  God.  St.  Jerome  agrees  with 
the  Vulgate. 


PSALM    XXVII.     '*:'**  67 

9.  Turn  not  awaj  Thy  face  from  me :  turn"  not  in  Tliy  wrath  from 
Thy  servant. 

Be  Thou  my  helper:  forsake  me  not:  do  not  Thou  abandon  me, 
0  God  my  Saviour. 

10.  For  my  father  and  my  mother  have  forsaken  me :  but  the 
Lord  hath  taken  me  up.^^ 

11.  Set  me,  0  Lord,  a  law  in  Thy  way,^^  and  guide  me  in  the 
right  path,  because  of  my  enemies.^^ 

12.  Deliver  me  not  over  to  the  will  of  them  that  trouble  me :  for 
unjust^^  witnesses  have  risen  up  against  me  ;  and  iniquity  hath  lied 
to  itself. ^^ 

13.  I  believe  that  I  shall  see  the  good  things  of  the  Lord  in  the 
land  of  the  living.^^ 

14.  Wait  on  the  Lord,  act  manfully:  and  let  thy  heart  take  cour- 
*ge,  and  wait  thou  for  the  Lord. 


PSALM    XXVII.  — Hebrew    xxviii. 

Ad  Te,  Domine,  clamabo. 

1.  A  PSALM  of  David  himself.^ 

To  Thee  will  I  cry,  O  Lord :  0  my  God,  be  not  Thou  silent^  to 
me  :^  lest  if  Thou  be  silent*  to  me,  I  become  like  them  that  go  down 
into  the  pit.^ 


11  The  reading  which  this  represents  is  supported  by  the  Arabic,  and  by  St.  Jerome,  and  is  greatly 
preferred  by  Kiihler.    The  present  reading  is :  "  put  not  away  Thy  servant  in  anger." 

12  This  can  scarcely  be  applied  to  David  literally.  Bellarmin  thinks  that  he  compares  himself  to  a 
child  forsaken  by  its  parents. 

13  Teach  and  direct  me. 

1*  His  enemies,  who  sought  to  force  him  from  the  right  path,  would  be  filled  with  confusion  on  seeing 
him  divinely  protected. 

15  False. 

18  P,  "  Such  as  breathe  out  cruelty."  Pr.  Ps.  "Such  as  speak  wrong."  The  Septuagint  connects  the  first 
syllable  of  the  next  verse  T?  with  the  present.  Houbigant  translates  it:  "illaqueavtt  iniquUas  ser' 
"  iniquity  hath  ensnared  itself"  Martini  renders  it :  "Vimquitd  sHnvento  delle  menzogne:"  " iniquity  in- 
vented lie^."    St.  Jerome  renders  it :  "a  manifest  lie." 

17  Heaven  is  properly  the  region  of  life. 

1  The  title  in  the  text  is  simply  :  "Of  David." 

2  One  who  js  silent  when  addressed,  shows  disregard  of  the  petition. 

3  In  my  regard. 

4  The  Hebrew  term  indicates  inability  to  speak,  from  the  mouth's  being  full.  It  is  here  used  to  express 
the  refusal  of  God  to  grant  relief. 

6  Like  to  those  who  die.    Death  was  regarded  as  the  sinking  into  a  pit.  . 


68  PSALMXXVII. 

2.  Hear,  Lord,  the  voice  of  my  supplication,  when  I  cry  to  Thee : 
when  I  lift  up  my  hands  to  Thy  holy  temple.® 

3.  Draw  me  not  away  together  with  the  wicked :  and  destroy  me 
not''  with  the  workers  of  iniquity : 

Who  speak  peace  with  their  neighbor,^  but  evils  are  in  their 
hearts. 

4.  Give  them  according  to  their  works,^  and  according  to  the 
wickedness  of  their  devices. 

According  to  the  works  of  their  hands  give  Thou  to  them :  render 
to  them  their  reward. 

5.  Because  they  have  not  understood^''  the  works  of  the  Lord,  and 
the  operations  of  His  hands :  Thou  shalt  destroy  them,  and  shalt  not 
build  them  up.^^ 

6.  Blessed  be  the  Lord,  for  He  hath  heard  the  voice  of  my  suppli- 
cation, 

7.  The  Lord  is  my  helper  and  my  protector :  in  Him  hath  my 
heart  confided,  and  I  have  been  helped. 

And  my  flesh  hath  flourished  anew:^^  and  willingly  will  I  give 
praise  to  Him. 

8.  The  Lord  is  the^^  strength  of  His  people,  and  the  saving  pro- 
tector^* of  His  anointed. 

9.  Save,  0  Lord,  Thy  people,  and  bless  Thy  inheritance ;  and 
rule^^  them  and  exalt  them  forever. 


6  The  oracle  of  Thy  sanctuary:  the  place  from  which  the  will  of  the  Deity  was  made  known. 

7  ihe  verb  is  not  repeated  in  the  text, 

8  Who  salute,  saying,  as  was  usual :  Peace  to  thee :  or  who  make  use  of  pacific  and  friendly  expres- 
sions, wishing  peace,  prosperity  and  every  blessing  to  their  neighbors,  whilst  in  their  hearts  they  desire 
and  plot  evil. 

9  Zeal  for  divine  justice  stimulates  the  psalmist  to  pray  for  their  punishment. 

10  Vice  is  usually  accompanied  by  blindness  of  intellect :  the  truth  is  not  wholly  discerned. 

11  "Building  up"  is  a  figure  expressive  of  favor.    It  here  means  to  restore. 

12  n.  P.  "  My  heart  greatly  rejoiceth ;  and  with  my  song  will  I  praise  Him."  This  translation  is  the 
same  as  that  of  St.  Jerome.  Bellarmin  conjectures  that  a  transposition  and  change  of  words  have  here 
taken  place ;  which  Kappell,  Michaelis,  Kohler  and  Dathe  are  inclined  to  believe,  especially  as  the  Sj'riac 
version  supports  the  Septuagint  and  Vulgate. 

13  H.  P.  "  The  Lord  is  their  strength."  Eight  Hebrew  manuscripts  of  Kennicott  and  all  the  ancient 
versions,  except  the  Chaldee,  support  the  Vulgate.    Cappell  and  Kohler  assent  likewise. 

14  God  is  styled  a  tower  of  safety  for  the  anointed  king  of  Uis  faithful  people. 
li'  As  a  shepherd.    St.  Jerome  has  '^pasce  eos." 


PSALM      XXVIII.  69 

PSALM    XXVIII.  — Hebrew    xxix. 

'  Afferte  Domino. 

1.  A  PSALM  of  David,  at  the  finishing  of  the  tabernacle.^ 
Bring  to  the  Lord,  0  ye  children  of  God:^  bring  to  the  Lord 

young  rams.^ 

2.  Bring  to  the  Lord  glory  and  honor,  bring  to  the  Lord  glory 
to  His  name :  adore  ye  the  Lord  in  His  holy  court.'* 

3.  The  voice  of  the  Lord  is  upon  the  waters,  the  God  of  majesty 
thundereth :  the  Lord  upon  many  waters.^ 

4.  The  voice  of  the  Lord  is  powerful :  the  voice  of  the  Lord  is 
full  of  majesty. 

5.  The  voice  of  the  Lord  breaketh  the  cedars  :  yea,  the  Lord  shall 
break  the  cedars  of  Xibanus  : 

6.  And  shall  split  them^  as  a  calf  of  Libanus :  and  the  beloved'''  as 
a  young  unicorn.^ 

7.  The  voice  of  the  Lord  divideth  the  flame  of  fire  :^  8.  The  voice 
of  the  Lord  shaketh  the*  desert :  and  the  Lord  shall  shake  the  desert 
of  Cades. 

9.  The  veice  of  the  Lord  prepareth  the  stags,^^  and  He  will  lay 
open  the  thickets  ;^^  and  in  His  temple  all  shall  speak  His  glory .^^ 


1  H.  "  A  psalm  of  David."    N(^thing  is  added. 

2  P.  " 0  ye  mighty."  Ewald  and  Olshausen  render  it  as  the  Septuagint,  "sons  of  God."  Princes  or 
persons  in  authority  are  thought  to  be  meant. 

3  Two  versions  of  the  same  words  are  given  in  this  verse:  the  second  being  that  of  Origon.  The 
Chaldee  version  contains  both.    St.  Jerome  has  this  one,  only. 

*  The  text  now  reads :  "  in  beauty  of  holiness."  The  reading  of  the  Septuagint,  which  differs  only 
in  a  letter,  is  supported  by  the  Syriac  and  Arabic;  but  St.  Jeroine,  with  other  ancient  authors,  favors 
the  present  reading. 

5  A  great  thunderstorm  is  described,  the  thunder  being  styled  the  voice  of  God,  whose  majesty  it 
indicates.  He  speaks  by  the  elements,  and  reminds  us  of  His  power  to  punish  and  destroy.  His  voice  is 
on  the  waters,  that  are  scattered  thinly  through  the  vast  expanse  above  us,  which,  when  condensed,  fall 
in  rain.    Grotius  thinks  that  the  victories  of  David  over  the  Syrians  are  here  celebrated.    2  Kings  viii. 

6  P.  "  He  maketh  them  also  to  skip  like  a  calf."  The  lofty  cedars  stricken  and  shivered  by  lightning, 
are,  by  a  bold  image,  likened  to  a  calf  skipping  about.     - 

t  It  is  in  the  nominative  case. 

8  P.  "  Lebanon,  and  Sirion  like  a  young  unicorn."  By  a  still  bolder  figure  these  two  mountains  are 
said  to  skip  in  the  thunderstorm  like  a  young  unicorn,  the  lofty  trees  which  crowned  them,  being  shaken 
and  split  in  sunder.  Sirion  is  the  name  which  the  Sidonians  gave  to  Hernion.  Dent.  iii.  9.  The  Septua- 
gint and  Vulgate  compare  "the  beloved"  to  the  young  unicorn.  It  is  not  easy  to  divine  who  is  under- 
stood, or  in  what  the  comparison  is  laid.    The  text  is  thought  by  Olshausen  to  have  suffered. 

9  II.  P.  "  Flames  of  fire" — lightning  flashes. 

10  The  parturition  of  the  stags  is  thought  to  be  hastened  by  the  terrors  of  the  storm.  Calmet,  how- 
ever,  questions  the  fact,  and  explains  the  text  of  bringing  them  forth  from  their  hiding  placei^. 

11  The  deepest  fbrests  are  laid  bare  by  the  flashes. 

12  "  In  His  temple  doth  every  one  speak  of  His  glory." 


70  PSALMXXIX. 

10.  The  Lord  maketh  the  flood  to  dwell  :^^  and  the  Lord  shall  sit 
King  forever. 

11.  The  Lord  will  give  strength  to  His  people :  the  Lord  w^ill 
bless  His  people  with  peace. 


PSALM    XXIX.  — Hebrew    xxx. 

Exaltdbo  Te,  Domine. 

1.  A  PSALM  of  a  canticle,^  at  the  dedication  of  David's  house.^ 

2.  I  will  extol  Thee,  0  Lord,  for  Thou  hast  lifted  me  up  :^  and 
Thou  hast  not  made  my  enemies  rejoice  over  me. 

8.  0  Lord  my  God,  I  have  cried  to  Thee,  and  Thou  hast  healed 
me."* 

4.  Thou  hast  brought  forth,  0  Lord,  my  soul  from  hell  :^  Thou 
hast  saved  me^  from  them  that  go  down  into  the  pit.'' 

5.  Sing  to  the  Lord,  0  ye  His  saints :  and  give  praise^  at  the  re- 
membrance of  His  holiness. 

6.  For  wrath  is  in  His  indignation  f  and  life  in  His  favor.^*' 

In  the  evening  weeping  shall  have  place,^^  and  in  the  morning 
gladness. 

7.  And  in  my  abundance^^  I  said :  I  shall  never  be  moved. 

8.  0   Lord,   by   Thy  favor,   Thou   hast    given    strength    to  my 
beauty  .^^ 


13  p.  <'The  Lord  sitteth  upon  the  flood."  St.  Jerome  translates  this  clause  in  the  same  way  as  tho 
Vulgate.  TJie  flood  may  be  said  to  dwell  in  the  atmosphere,  when  it  is  spread  as  vapor  over  the  expanse. 
It  dwells  on  the  earth,  when  it  descends  in  showers. 

1  H.  P.  ''  A  psalm  and  song." 

2  It  may  have  been  composed  on  occasion  of  the  erection  of  the  altar  on  the  threshing  floor  of  Oman, 
the  Jebusite,  after  the  cessation  of  the  pestilence.    1  Par.  xxii. 

3  The  term  is  used  of  drawing  up  water  from  a  well. 

*  This  may  have  reference  to  the  cessation  of  the  pestilence. 

6  P.  "  Thou  hast  brought  up  my  soul  from  the  grave."  The  Hebrew  term  is  understood  of  the  region 
of  departed  spirits.    The  saving  from  death  was  like  recalling  a  soul  from  the  world  of  spirits. 

6  P.  '•  Thou  hast  kept  me  alive" — saved  me  from  death. 

7  Who  die. 

8  See  Ps.  xcvi.  12.    They  should  call  to  mind  and  celebrate  with  gratitude  Ilis  merciful  interposition. 
«  P.  "  nis  anger  endureth  but  a  moment."    The  Syriac  and  Arabic  versions  here  and  in  Ps.  xxiv.  20, 

read  as  the  Vulgate  and  Septuagint.    St.  Jerome,  with  the  Chaldee  interpreter,  favors  the  text. 

10  The  Hebrew  implies  approval  and  favor. 

11  The  text  signifies  that  weeping  will  lodge,  as  a  traveller  who  next  morning  is  to  depart :  it  soon 
gives  place  to  joy. 

12  "Tranquillity" — secure  and  prosperous  state. 

13  p_  "Thou  hast  made  my  mountain  to  stand  strong."  The  difference  in  the  reading  is  reduced  to  a 
letter  closely  resembling  another  ^lin'?   ^"^in'?.    A  manuscript  quoted  by  Kennicott  and  the  Syriac  and 


PSALMXXX.  71 

Thou  didst  turn  away  Thy  face  from  me,  and  I  became  troubled.^* 

9.  To  Thee,  Lord,  will  I  cry :  and  I  will  make  supplication  to 
my  God. 

10.  What  profit  is  there  in  my  blood,  whilst  I  go  down  to  corrup- 
tion V' 

Shall  dust  praise  Thee,  or  declare  Thy  truth  ? 

11.  The  Lord   hath  heard,^^  and  hath  had  mercy  on   me :    the 
Lord  is  become  my  helper. 

12.  Thou  hast  turned  for  me  my  mourning  into  joy  :^^  Thou  hast 
cut  my  sack-cloth,^^  and  encompassed  me  with  gladness : 

13.  To  the  end  that  my  glory^^  may  sing  to  Thee,  and  I  may  not 
regret  :^^  0  Lord  my  God,  I  will  give  praise  to  Thee  forever. 


PSALM    XXX.  — Hebkew    xxxi. 

In  Te,  Domine,  speravi. 

1.  Unto  the  end,  a  psalm  of  Bavid,  in  an  ecstacy.^ 

2.  In  Thee,  0  Lord,  do  I  hope,  let  me  never  be  confounded ;  de- 
liver me  in  Thy  justice. 

3.  Bow  down  Thy  ear  to  me,  make  haste  to  deliver  me. 

Be  Thou  unto  me  a  God,  a  protector,  and  a  house  of  refuge  to 
save  me. 

4.  For  Thou  art  my  strength  and  my  refuge ;  and  for  Thy  name's 
sake  Thou  wilt  lead  me,^  and  nourish  me. 


Arabic  versions  support  the  Septuagint  and  Vulgate :  but  St.  Jerome  favors  the  text.    The  mountain 
serves  as  an  image  of  royal  power.    The  beauty  of  a  king  is  the  splendor  of  his  throne. 

1*  In  punishment  of  his  vain-complacency,  David  was  scourged  with  pestilence.  Being  panic-stricken, 
he  cried  for  mercy. 

15  p   te  rpQ  ^jjy  pj(.  ?>    jjg  expostulates  with  God  on  the  uselessness  of  his  death. 

16  This  sentence  is  now  punctuated  in  the  imperative  mood.    *'  Hear,  0  Lord,"  &c.  P.  ' 

17  The  Hebrew  means  a  dance. 

18  Mourners  put  on  sack-cloth,  and  neglected  the  ordinary  girdle,  being  unprepared  for  active  duties. 
When  they  laid  aside  the  sack-cloth,  and  put  on  the  robe  and  girdle,  they  returned  to  the  joys  and 
duties  of  life. 

19  Glory  here  means  the  soul ;  although  the  pronoun  is  not  added  in  the  text,  as  is  usual. 

20  H.  P.  «  and  not  be  silent." 

1  No  mention  of  ecstacy  occurs  in  the  Hebrew  title.  Theodoret  testifies  that  it  was  wanting  in  some 
copies  of  the  Septuagint.  It  is  also  wanting  in  sef  eral  ancient  copies  of  the  Vulgate.  It  has  reference 
to  the  extraordinary  state  of  feeling  mentioned  in  v.  22. 

2  The  Hebrew  term  means  to  lead,  as  animals  are  ]fid  to  water. 


72  PSALMXXX. 

5.  Thou  wilt  bring  me  out  of  this  snare,  which  they  have  hidden 
for  me  ;  f6r  Thou  art  my  protector. 

6.  Into  Thy  hands  I  commend  my  spirit  :^  Thou  hast  redeemed 
me,  0  Lord,  the  God  of  truth. 

7.  Thou''  hatest  them  that  regard  vanities  wantonly.^ 

But  I  hope  in  the  Lord :  8.  I  will  be  glad  and  rejoice  in  Thy 
mercy. 

For  Thou  hast  regarded  my  humiliation,^  Thou  hast  saved  my 
soul  out  of  distresses.'' 

9.  And  Thou  hast  not  shut  me  up  in  the  hands  of  the  enemy  :^ 
Thou  hast  set  my  feet  in  a  spacious  place.® 

10.  Have  mercy  on  me,  0  Lord,  for  I  am  afflicted :  my  eye  is 
troubled  with  wrath,^'^  my  soul  and  my  belly : 

11.  For  my  life  is  wasted  with  grief:  and  my  years  in  sighs. 

My  strength  is  weakened  through  poverty  :^^  and  my  bones  are 
sore.^^ 

12.  I  am  become  a  reproach  among  all  my  enemies,  and  very 
much  to  my  neighbors ;  and  a  terror  to  my  acquaintance. 

They  that  saw  me  without  fled  from  me : 

13.  I  am  forgotten  as  one  dead,  out  of  mind.^^ 
I  am  become  as  a  broken  vessel : 

14.  For  I  have  heard  the  contumely  of  many  that  dwell  round 
about  :^* 

While  they  assembled  together  against  me,  they  plotted  to  take 
away  my  life. 


3  The  psalmist  commended  his  life  to  the  divine  guardianship.  Our  Lord  used  the  same  words  to  ex- 
press his  resignation  and  self-abandonment  to  the  will  of  Ilis  heavenly  Father.    Luke  xxiii.  46. 

*  H.  P.  "  I  have  hated."  Kennicott  mentions  one  manuscript  which  has  the  second  person.  Kohler 
and  Olshausen  observe  that  this  reading,  which  was  that  of  most  of  the  ancient  versions,  and  is  sup- 
ported by  modern  expositors,  sets  forth  the  contrast.  The  psalmist  hopes  in  God,  and  is  thus  dis- 
tinguished from  the  followers  of  vanity. 

5  H.  P.  "  Lying  vanities."  The  term  rendered  vanity,  implies  wickedness.  The  false  deities  maybe 
meant. 

6  Affliction. 

7  H.  P.  "  Thou  hast  known  my  soul  in  adversities."  This  implies  that  relief  was  given  him.  St. 
Jerome  has :  "  Thou  hast  known  the  troubles  of  my  soul." 

8  Thou  hast  not  put  me  in  his  power. 

0  The  recovery  of  entire  liberty  is  signified  by  this  familiar  metaphor. 

10  Jra  in  the  Vulgate  often  expresses  grief. 

11  n.  P.  "  Because  of  mine  iniquity."  St.  Jerome  so  translates  it.  The  punctuation,  however,  which 
gives  the  meaning  of  the  Vulgate,  the  same  as  that  of  the  Septuagint,  Syriac  and  Arabic  versions,  as  alsp 
of  Symmachus,  is  preferred  by  Michaclis  and  Kohler. 

12  The  Hebrew  term  means  consumed,  as  clothes  are  moth-eaten. 

13  "  Out  of  mind."  I  borrow  this  translation  from  the  Protestant  version.  As  a  dead  person,  who  has 
passed  away  from  the  remembrance  of  his  dearest  friends. 

1*  That  tarry,  or  dwell  around.    U.  P.  "  fear  on  every  side." 


PSALM     XXX.  73 

15.  But  I  put  my  trust  in  Thee,  0  Lord :  I  said,  Thou  art  my 
God.  16.  My  lot^^  is  in  Thy  hands. 

DeKver  me  out  of  the  hands  of  my  enemies,  and  from  them  that 
persecute  me. 

17.  Let  Thy  face  shine  upon  Thy  servant;  save  me  in  Thy 
mercy : 

18.  Let  me  not  be  confounded,  0  Lord,  for  I  have  called  upon 
Thee. 

Let  the  wicked  be  ashamed,  and  be  brought  down  to  hell  :^^  19. 
Let  deceitful  lips  be  struck  dumb  : 

Which  speak  iniquity^^  against  the  just,  with  pride  and  insult.^^ 

20.  0  how  great  is  Thy  sweetness,  0  Lord,  which  Thou  hast 
hidden  for  them  that  fear  Thee !  < 

Thou  hast  wrought^^  for  them  that  hope  in  Thee,  in  the  sight  of 
the  sons  of  men.^^ 

21.  Thou  shalt  hide  them  in  the  secret  of  Thy  face,^^  from  the 
disturbance^  of  men. 

Thou  shalt  protect  them  in  Thy  tabernacle  from  the  strife  of 
tongues. 

22.  Blessed  be  the  Lord,  for  He  hath  shown  His  wonderful  mercy 
to  me  in  a  fortified  city. 

23.  But  I  said  in  the  transport^  of  my  mind  '^  I  am  cast  away 
from  before  Thy  eyes. 

Therefore  Thou  hast  heard  the  voice  of  my  prayer,  when  I  cried 
to  Thee. 

24.  0  love  the  Lord,  all  ye  His  saints :  for  the  Lord  will  main- 
tains^ truth,  and  will  abundantly  repay ^  them  that  act  proudly. 


15  n.  p.  "  My  times."  The  yarious  events  of  life.  Bellarmin  and  Grotius  conjecture  that  a  change  ac- 
cidently  occurred  in  the  Greek,  kXtipoi  being  substituted  for  KUipoi.  The  Psalter  used  in  St.  Peter's 
church,  as  also  St.  Jerome's,  has  :  '•  Umpora  mm." 

16  P.  "  Let  them  be  silent  in  the  grave."  The  text  may  be  translated :  "  let  them  be  silent  unto  the 
region  of  death."  Bellarmin  thinks  that  the  Septuagint,  which  the  Vulgate  and  Syriac  versions  fbllow, 
read  differently.  Others  take  the  Hebrew  verb  to  be  pregnant,  so  that  it  may  be  rendered :  let  them  be 
struck  dumb,  and  carried  ofiF  to  the  region  of  the  dead. 

17  Lying.  18  Perversity— malicious  falsehood. 

19  Proudly  and  insultingly.  ' 

20  A  noun  may  be  understood,  such  as  goodness,  mercy. 

21  God  sometimes  glorifies  His  servants  before  men,  giving  them  extraordinary  marks  of  favor  and 
protection. 

22  As  in  a  most  retired  and  secure  place,  like  the  inner  part  of  the  palace  of  kings. 

23  The  Hebrew  term  occurs  only  in  this  place,  and  is  of  uncertain  meaning. 

24  In  my  perplexity. 

25  H.  P.  "Nevertheless." 

2«  Preserve  and  guard  the  faithful.    St.  Jerome  has :  "Jideles  servaV 

27  Punish.  The  adverb  "  abundantly"  is  connected  in  the  Greek,  as  also  in  the  Latin  version  used  by 
St.  Augustin,  with  the  following  participle.    The  excess  of  pride  and  presumption  is  marked. 


74  ^'PSALMXXXI. 

25.  Do  ye  manfully,  and  let  your  heart  be  strengthened,  all  ye 
that  hope  in  the  Lord. 


PSALM    XXXI.  — Hebrew    xxxii. 

>  Beati  quorum. 

1.  Of  David  himself,^  understanding.^  ' 
Blessed  are  they  whose  iniquities  are  forgiven,  and  whose  sins  are 

covered. 

2.  Blessed  is  the  man  to  whom  the  Lord  hath  not  imputed  sin,^ 
and  in  whose  spirit  there  is  no  guile. 

3.  Because  I  was  silent,  my  bones  grew  old ;  whilst  I  cried  out^ 
all  the  day  long. 

4.  For  day  and  night  Thy  hand  was  heavy  upon  me :  I  am  turned 
in  my  anguish,  while  the  thorn  is  fastened.^ 

5.  I  have  acknowledged  my  sin  to  Thee,^  and  my  injustice  I  have 
not  concealed. 

I  said  I  will  confess  against  myself  my  injustice  to  the  Lord ;  and 
Thou  hast  forgiven  the  wickedness  of  my  sin.^ 

6.  For  this  shall  every  one  that  is  holy^  pray  to  Thee  in  a  season- 
able time. 


1  The  pronoun  is  not  in  the  text. 

2  H.  '•  A  psalm  of  understanding."  Ths  Greek  is  in  the  genitive.  The  Hebrew  term  is  thought  to 
denote  an  instructive  poem.  Twelve  psalms  have  a  similar  inscription.  This  is  the  second  of  those 
psalms  which  are  styled  penitential. 

3  Whom  God  has  not  charged  with  sin.  St.  Paul  uses  this  text  to  show  that  justification  is  gratui- 
tous: "David  also  termeth  the  blessedness  of  a  man  to  whom  God  reputeth  justice  without  works." 
Rom.  iv.  6.  No  man  is  entitled  to  justification.  Pardon  of  sin  is  an  act  of  Divine  mercy,  for  which, 
however,  grace  must  dispose  the  sinner,  by  moving  him  to  faith  and  compunction. 

4  David  in  silence  thought  on  the  enormity  of  his  sin,  which  he  afterwards  loudly  lamented.  His 
delay  in  repenting  was  for  him  a  subject  of  deep  regret. 

6  H.  P.  "  My  moisture  is  turned  into  the  drought  of  summer."  This  signified  that  grief  had  drained 
off  his  natural  vigor,  and  left  him  parched  and  withered.  The  Septuagint  and  Vulgate,  according  to  the 
ancient  readings,  (which  are  in  the  accusative  case)  uf  raXatniopiav  cerumnam,  ;ncant  that  the  thorn  of 
divine  chastisement  turned  his  life  into  wretchedness.  St.  Jerome  translates  the  passage:  ^^versatus 
sum  in  miseria  mea,  cum  exardesceret  aestas."    Conversion  from  sin  is  not  spoken  of  in  the  text. 

6  Isa.  Ixv.  24. 

7  The  punctuation  which  yields  this  meaning  is  approved  of  by  CappoU  and  Houbigant.  Kohler, 
after  Buxtorf,  remarks  thiat  the  ordinary  construction  is  favourable  to  the  actual  reading. 

8  David,  on  acknowledging  his  sin,  received  from  Nathan  the  assurance  that  God  had  taken  it  away. 

9  Every  pious  person.  The  mercy  of  God  to  the  penitent  excites  the  admiration  «nd  thanksgiving  of 
every  well  disposed  mind. 


^* 


PSALMXXXII.  75 

Yet  in  a  flood  of  many  waters,^  they  shall  not  come  nigh  unto 
him. 

7.  Thou  art  my  refuge  from  the  trouble  which  hath  encompassed 
me  :  my  joy,  deliver  me  from  them  that  surround  me.^^ 

8.  I  will  give  thee^^  understanding,  and  I  will  instruct  thee  in  this 
way,  in  which  thoii  shalt  go :  I  will  fix  my  eyes^^  upon  thee. 

9.  Be  not  as  the  horse  and  mule,  that  have  not  understanding. 
With  bit  and  bridle  bind  fast  their  jaws,  who  come  not  near  unto^* 

Thee. 

10.  Many  are  the  scourges^^  of  the  sinner,  but  mercy  shall  encom- 
pass him  that  hopeth  in  the  Lord. 

11.  Be  ye  glad  in  the  Lord,  and  rejoice,  ye  just,  and  glory,  all  ye 
right  of  heart. 


PSALM    XXXII.  — Hebkew    xxxiii. 

JSxtdtaU  justi. 

1.  A  PSALM  of  David.^ 

Rejoice  in  the  Lord,  0  ye  just :  praise  becometh  the  upright.^ 

2.  Give  praise  to  the  Lord  on  the  harp ;  sing  to  Him  with  the 
psaltery,  the  instrument  of  ten  strings. 

3.  Sing  to  Him  a  new  canticle,  play  well  unto  Him  with  a  loud 
noise. 

4.  For  the  word  of  the  Lord  is  right,  and  all  His  works  are  done 
with  faithfulness.^ 


10  The  just  man  praj's  that  when  calamities,  like  a  deluge,  overwhelm  the  land,  he  may  be  spared,  or 
at  least  supported,  that  he  may  not  sink.    The  waters  shall  not  reach  him. 

11  H.  P.  "Thou  shalt  compass  me  about  with  songs  of  deliverance."  In  thanksgiving  for  his  deliver- 
ance, he  sings  the  praises  of  his  Divine  Benefactor,  by  whose  mercies  he  finds  himself  surrounded.  The 
Arabic  agrees  with  the  Septuagint  and  Vulgate. 

12  God  addresses  His  servant.    Some,  however,  think  that  the  psalmist  himself  here  speaks, 

13  II.  P.  "  I  will  guide  thee  by  my  eye."  St.  Jerome  has  "cogitabo  de  teoculo  meo."  Olshausen  thinks 
that  the  text  has  suffered  alteration.  It  may  mean  that  God  directs  by  His  counsel  His  servant,  on 
whom  He  fixes  His  eye,  as  if  with  deep  interest  in  his  happiness. 

14  p  a  -Whose  mouth  must  be  held  in  with  bit  and  bridle,  lest  they  come  near  unto  thee."  Grotius,  in 
close  accordance  with  the  Vulgate,  interprets  it:  •'  with  bit  and  bridle  bind  fast  their  jaws,  because  they 
do  not  come  near  to  thee." 

15  "Sorrows." 

1  There  is  no  title  in  the  Hebrew. 

2  For  the  upright  praise  is  comely.    It  becomes  them  especially  to  praise  God. 
.    «  Done  in  sincerity  and  rectitude. 


76  PSALMXXXII. 

5.  He  lovetli  mercy  and  judgment ;  the  earth  is  full  of  the  mercy 
of  the  Lord. 

6.  By  the  word  of  the  Lord  the  heavens  were  established :  and 
all  the  host*  of  them  by  the  breath  of  His  mouth.^ 

7.  He  gathereth  together  the  waters  of  the  sea,  as  in  a  vessel  f 
He  layeth  up  the  depths  in  storehouses. 

8.  Let  all  the  earth  fear  the  Lord,  and  let  all  the  inhabitants  of 
the  world  be  in  awe  of  Him. 

9.  For  He  spake,  and  they  were  made :  He  commanded,  and  they 
were  created.'' 

10.  The  Lord  bringeth  to  nought  the  counsels  of  the  gentiles ; 
and  he  defeateth  the  devices  of  nations,  and  casteth  away  the  coun- 
sels of  princes.^ 

11.  But  the  counsel  of  the  Lord  standeth  forever :  the  thoughts 
of  His  heart  to  all  ages.^ 

12.  Blessed  is  the  nation  whose  God  is  the  Lord :  the  people  whom 
He  hath  chosen  for  His  inheritance. 

13.  The  Lord  looketh  from  heaven :  He  beholdeth  all  the  sons  of 
men. 

14.  From  His  habitation^''  which  He  hath,  made.  He  looketh^^  upon 
all  that  dwell  on  the  earth. 

15.  He  who  hath  made  the  hearts  of  every  one  of  them :  who  un- 
der standeth  all  their  works. 

16.  The  king  is  not  saved  by  a  great  army :  nor  shall  the  giant^^ 
be  saved  by  his  own  great  strength. 

17.  Vain  is  the  horse  for  safety :  neither  shall  he  be  saved  by  his 
great  strength. ^^ 

18.  Behold,  the  eyes  of  the  Lord  are  on  them  that  fear  Him :  and 
on  them  that  hope  in  His  mercy. 

19.  To  deliver  their  souls  from  death  :^*  and  feed  them  in  famine. 


4  "Virtus"  here,  as  often  elsewhere,  means  host. 

6  The  breath  of  the  mouth  of  God  is  the  same  as  His  word :  both  expressions  marking  His  power. 

6  H.  P.  "As  an  heap."  The  other  reading  represented  by  the  Vulgate,  which  differs  only  in  a  letter, 
is  supported  by  St.  Jerome,  and  the  learned  Grotius,  as  also  by  Olshausen  and  other  critics,  on  the  au- 
thority of  the  ancient  versions,  and  from  the  context. 

1  H.  P.  "  And  it  stood  fast."  The  order  and  stability  of  creation  proceed  from  the  divine  will. — 
Judith  xvi.  17. 

8  The  last  member  of  this  verse  is  wanting  in  the  text:  it  was  probably  added  by  way  of  explanation. 

8  The  divine  counsels  are  unchangeable :  they  cannot  be  defeated. 

10  H.  P.  "  From  the  place  of  His  habitation."    He  is  said  to  dwell  where  He  manifests  His  presence. 

11  The  habitual  action  of  the  Deity  is  stated. 

12  The  strong  man. 

13  The  strength  of  the  horse  will  not  secure  the  escape  of  the  rider. 

14  H.  P.  "  To  keep  them  alive." 


PSALMXXXIII.  77 

20.  Our  soul  waiteth  for  the  Lord ;  for  He  is  our  helper  and 
protector. 

21.  For  in  Him  our  heart  shall  rejoice :  and  in  His  holy  name  we 
have  trusted. 

22.  Let  Thy  mercy,  0  Lord,  be  upon  us,  as  we  have  hoped  in 
Thee.  ' 


PSAL-M    XXXIIL  — Hebrew    xxxiv. 

Benedicam  Dominum. 

1.  For  David,  when  he  changed  his  countenance  before  Achime- 
lech,  who  dismissed  him,  and  he  went  his  way.^     (1  Kings  xxi.) 

2.  I  will  bless  the  Lord  at  all  times.  His  praise  shall  be  always  in 
my  mouth. 

3.  In  the  Lord  shall  my  soul  glory  ;^  let  the  meek  hear  q-nd 
rejoice. 

4.  0  magnify  the  Lord  with  me :  and  let  us  extol  His  name  to- 
gether. 

5.  I  sought  the  Lord,  and  He  heard  me ;  and  He  delivered  me 
from  all  my  troubles. 

6.  Come  ye  to  Him,  and  be  enlightened  :^  and  your  fa^jes  shall  not 
be  confounded. 

7.  This  poor  man*  cried,  and  the  Lord  heard  him,  and  saved  him 
out  of  all  his  troubles. 

8.  The  angel  of  the  Lord  shall  encamp  round  about  them  that 
fear  Him,  and  shall  deliver  them. 

9.  0  taste,  and  see  that  the  Lord  is  sweet :  blessed  is  the  man 
that  hopeth  in  Him. 

10.  Fear  the  Lord,  all  ye  His  saints :  for  there  is  no  want  to 
them  that  fear  Him. 


1  Hia  name  was  Achis.  Abimelech,  which  means  father  and  king,  seems  to  have  been  the  general 
appellation  of  the  Philistine  rulers.  Nothing  in  this,  psalm  is  peculiarly  suited  to  the  fact  stated  in  the 
title. 

2  This  is  the  force  of  the  verb  as  here  used :  in  its  simpler  form,  it  means  to  praise. 

3  H.  P.  "  They  loolied  unto  Him,  and  were  lightened."  The  Chaldee  version  renders  it  in  the  past 
tense :  the  other  ancient  versions  have  the  imperative.  St.  Jerome  has :  ^'Aspicite  ad  eum  et  conftuite.' 
"  Look  to  Him,  and  come  forward." 

*  The  psalmist  speaks  of  himself  as  of  a  third  person.  The  Hebrew  term  means  an  aflQicted  or 
oppressed  man. 


78  PSALMXXXIV. 

11.  The  rich^  have  wanted,  and  have  suiFered  hunger:  but  they 
that  seek  the  Lord  shall  not  be  deprived  of  any  good. 

12.  Come,  children,  hearken  to  me :  I  will  teach  you  the  fear  of 
the  Lord. 

13.  Who  is  the  man  that  desireth  life ;  who  loveth  to  see  good 
days?« 

14.  Keep  thy  tongue  from  evil,  and  thy  lips  from  speaking  guile. 

15.  Turn  away  from  evil,  and  do  good:  Seek  peace,  and  pur- 
sue it. 

16.  The  eyes  of  the  Lord  are  upon  the  just,''  and  His  ears  unto 
their  prayers. 

17.  But  the  countenance  of  the  Lord  is  against  them  that  do  evil 
things ;  to  cut  off  the  remembrance  of  them  from  the  earth. 

18.  The  just^  cried;  and  the  Lord  heard  them,  and  delivered  them 
out  of  alt  their  troubles. 

19.  The  Lord  is  nigh  unto  them  that  are  of  a  contrite  heart:  and 
He  will  save  the  humble  of  spirit. 

20.  Many  are  the  afflictions  of  the  just  f  but  out  of  them  all  will 
the  Lord  deliver  them. 

21.  The  Lord  keepeth  all  their^^  bones :  not  one  of  them  shall  be 
broken. 

22.  The  death  of  the  wicked  is  very  evil  :^^  and  they  that  hate 
the  just  shall  be  guilty. ^^ 

23.  The  Lord  will  redeem  the  souls  of  His  servants :  and  none  of 
them  that  trust  in  Him  shall  offend.-^^ 


PSALM    XXXIV.  — Hebrew    xxxv 

Judica,  Domine,  nocentes  me. 

1.  Of  David  himself.^  ,      ^ 


5  "  Lions"— proud  and  fierce  men.    St.  Jerome  supports  the  text.    Luke  i.  53. 

6  "Who  lovetli  days" — long  life — "to  see  good" — to  enjoy  happiness.    St.  Jerome  translates  it  in  the 
same  way  as  the  Vulgate. 

7  Eccl.  XV.  20.    Heb.  iv.  13. 

8  The  nominative  is  wanting  in  the  text. 

9  The  text  has  the  singular  number.  - 
10  His, 

w  H.  P.  "  Evil  shall  slay  the  wicked."    This  is  the  translation  of  St.  Jerome. 

12  p.  "Be  desolate  "    The  Hebrew  term  means  "  perish  ;"  which  best  suits  the  context. 

13  The  same  term  is  here  employed. 
I  H.  "Of  David." 


PSALMXXXIV.  79 

Judge^  Thou,  0  Lord,  them  that  wrong  me :  overthrow  them  that 
fight  against  me. 

2.  Take  hold  of  arms^  and  shield ;  and  rise  up  to  help  me. 

3.  Draw  out  the  spear,  and  stop^  the  way  against  them  that  per- 
secute me :  say  to  my  soul :  I  am  thy  salvation,^ 

4.  Let  them  that  seek  my  life  be  confounded®  and  put  to  shame. 
Let  them  that  devise  evil  against  me  be  turned  back  and  con- 
founded. 

5.  Let  them  become  as  dust'^  before  the  wind :  and  let  the  Angel 
of  the  Lord  chase^  them. 

6.  Let  their  way  be  dark  and  slippery :  and  let  the  Angel  of  the 
Lord  pursue  them. 

7.  For  without  cause  they  have  hidden  their  net  for  my  destruc- 
tion :^  without  cause  they  have  upbraided^''  my  soul. 

8.  Let  the  snare^^  which  he  knoweth  not  come  upon  him :  and  let 
the  net  which  he  hath  hidden  catch  him :  and  into  that  very  snare^ 
let  him  fall. 

9.  But  my  soul  shall  rejoice  in  the  Lord :  and  shall  be  delighted 
in  His  salvation.^^ 

10.  All  my  bones  shall  say :  Lord,  who  is  like  to  Thee  ? 

Who  deliverest  the  poor  from  the  hand  of  them^*  that  are  stronger 
than  he :  the  needy  and  the  poor  from  them  that  strip  him.^^ 

11.  Unjust^®  witnesses  rising  up  have  charged^''  me  with  things  that 
I  knew  not.^^ 


2  P.  "  Plead  my  catise,  0  Lord,  with  them  that  strive  with  me :  fight  against  them  that  fight  against 
me."  A  twofold  image  is  presented,  namely,  a  trial,  and  a  combat.  The  psalmist  implores  God  to 
act  as  his  advocate,  and  defender. 

8  The  text  expresses  two  kinds  of  shield,  a  larger  and  a  smaller  one. 

*  It  means  to  hlock  up  the  way,  or  otherwise  prevent  the  advance  of  the  enemy  in  pursuit.  St. 
Jerome  has  "prmoccupa  ex  adverso." 

6  Thy  deliverer.  ■ 

6  Infra  xxxix.  15. 

I  Chaff. 

8  The  Latin  term  means  to  straiten,  which  may  be  understood  of  reducing  to  straits,  by  pressing  on 
them.    The  text  means  to  drive  forward  and  disperse.     St.  Jerome  has:  "impeUat:"  P.  "chase  them." 

9  H.  "  They  have  hidden  thsir  net  for  me  in  a  pit."  It  alludes  to  the  usual  stratagem  in  catching  beasts. 
The  net  was  spread  over  the  pit,  so  as  to  catch  the  beast,  whose  weight  instantly  precipitated  it  into 
the  pit ;  or  it  was  concealed  beneath,  to  prevent  escape. 

10  i-  They  have  dij;ged  for  my  soul."  Their  plots  for  his  destruction  are  signified  by  the  same  metaphor. 
The  Septuagint  laid  aside  the  figure,  and  explained  it  of  reproaches  and  false  charges.  St.  Jerome  has  : 
''foderunt  aninue  mece." 

II  H.  P.  "  Destruction."  12  Mem. 

13  In  being  delivered  by  Him  Irom  danger. 
1*  The  text  is  in  the  singular. 
15  Violent  and  iniquitous  man.  16  False. 

W  Literally:  "  have  asked  me."    The  questions  put  to  a  criminal  on  trial  are  equivalent  to  charges. 
The  psalmist  was  traduced  when  his  motives  were  questioned,  and  his  conduct  inquired  into  wantonly. 
18  Of  which  he  was  utterly  unconscious. 


80  PSALMXXXIV. 

12  They  repaid  me  evil  for  good :  to  the  desolation^^  of  my  soul. 

13.  But  as  for  me,  when  they  were  troublesome^^  to  me,  I  was 
clothed  with  hair-cloth. 

I  humbled  my  soul  with  fasting  :^^  and  my  prayer  was  turned  into 
my  bosom.^^ 

14  As  a  neighbor  and  as  an  own  brother,  so  did  I  act  :^^  as  one^* 
mourning  and  sorrowful,  so  was  I  humbled. 

15.  But  they^^  rejoiced  against  me,  and  came  together :  scourges^^ 
were  gathered  together  upon  me,  and  I  knew  not. 
,  16.  They  were  separated,  and  they  repented^'^  not :  they  tempted^^ 
me,  they  scoffed  at  me  with  scorn :  they  gnashed  upon  me  with  their 
teeth. 

17.  Lord,  when  wilt  Thou  look  upon^^  me  ?  Rescue  Thou  my  soul 
from  their  malice :  my  only  one  from  the  lions.^*^ 

18.  I  will  give  thanks  to  Thee  in  a  great  church:  I  will  praise 
Thee  among  much^^  people. 

^.9.  Let  not  my  enemies  wrongfully^^  rejoice  over  me  :  they  hate  me 
without  a  cause,^  and  wink  with  the  eyes. 

20.  For  they  speak  indeed  peaceably^*  to  me:  and  in  the  excite- 
ment of  the  land,^^  speaking  they  devise  guile. 


19  The  Hebrew  term  means  orphanage,  or  loss  of  children.    It  hera  implies  mental  desolation. 

20  n.  P.  "When  they  were  sick."  The  psalmist  represents  himself  as  sympathizing  in  their  afflictions, 
and  putting  on  the  garment  of  mourners.  St.  Jerome  has :  "cum  injirmarer  ab  eis :"  when  I  was  weakened 
by  them." 

21  Fasting  was  usual  with  persons  in  deep  affliction. 

22  The  text  alludes  to  the  attitude  of  afflicted  persons  in  anxious  prayer,  with  their  head  inclined 
towards  the  bosom,  and  their  arms  folded.  Martini  translates  it  in  the  past  tense.  It  is  difficult  to  give 
the  meaning  by  a  literal  translation. 

23  II.  "  As  a  neighbor,  as  a  brother  to  me,  I  walked."  The  psalmist  acted  as  if  the  enemy  were  his 
neighbor,  or  brother — his  devoted  friend. 

24  II.  "As  a  mother  mourning,  bowed  down  I  walked  lowly."  His  sorrow  resembled  that  of  a  mother 
grieving  for  the  loss  of  an  affectionate  son.    St.  Jerome  so  renders  it. 

23  II.  "In  my  halting."  P.  "In  mine  adversity."  The  term  may  be  understood  of  bodily  infirmity, 
or  of  any  misfortune. 

26  n.  "  The  strikers."  P.  "the  abjects."  The  term  is  understood  of  vile  men  who  lash  others  with 
their  tongue.   See  Job  xxx.  8.    St.  Jerome  has  "percutientes" 

27  H,  P.  "  They  did  tear  me,  and  ceased  not."  This  is  explained  of  malignant  assaults  on  character. 
The  Vulgate  may  be  understood  of  their  continuance  in  evil  doing,  without  remorse,  after  their  iniquitous 
assembly  had  been  broken  up.    St.  Jerome  has  "  scindentes  et  non  tacentes." 

28  II.  p.  "With  hypocritical  mockers  at  feasts  they  gnash  over  me  with  their  teeth."  His  calumniators 
united  with  parasites  in  mocking  him. 

29  H.  P.  "Lord,  how  long  wilt  Thou  look  on  ?" 
80  The  powerful  and  ferocious. 

31  H.  "  Strong."  32  Falsely.  83  John  xv.  25. 

34  They  saluted  me  insincerely,  and  affected  to  wish  well  to  me.  The  Septuagint  read  ""^  instead  of  the 
present  reading  N*??  which  is  a  negation.  They  did  not  salute  him :  they  had  no  kind  word  for  him. 
St.  Jerome  had  the  present  reading. 

35  It  is  difficult  to  give  the  meaning  of  the  Vulgate.  It  may  signify  that  even  those  who  professed 
good  will,  partook  of  the  general  excitement  against  the  servant  of  God,  and  adopted  stratagems  to  de- 
stroy him.    The  text  is  extremely  obscure,  and  the  expositions  of  the  ancient  interpreters  are  discordant. 


PSALMXXXV*  81 

21.  And  they  opened  their  mouth  wide  against  me :  they  said : 
Aha !  Aha !  our  eyes  have  seen  it.^ 

22.  Thou  hast  seen,  0  Lord,  be  not  Thou  silent :  0  Lord,  depart 
not  from  me. 

23.  Arise,  and  be  attentive  to  my  judgment  f^  to  my  cause,  my 
God  and  my  Lord. 

24.  Judge  me,  0  Lord  my  God,  according  to  my  justice ;  and  let 
them  not  rejoice  over  me. 

25.  Let  them  not  say  in  their  hearts:  Aha!  Aha!  it  is  as  we 
wished  :^  neither  let  them  say :  we  have  swallowed  him  up.^^ 

26.  Let  them  who  rejoice  at  my  misfortunes,  blush  and  be  ashamed 
together. 

Let  them  who  speak  proudly^^  against  me,  be  covered  with  confu- 
sion and  shame. 

27.  Let  them  who  are  well  pleased  with  my  justice,^^  rejoice  and  be 
glad :  and  let  them  say  always :  The  Lord  be  magnified  :^  who  de- 
light in  the  peace^  of  His  servant. 

28.  And  my  tongue  shall  speak^  of  Thy  justice,  Thy  praise  all 
the  day  long. 


PSALM    XXXV.— Hebkew   xxxvi. 

Dixit  irtjustus. 

1.  Unto  the  end,  of  the  servant  of  the  Lord,  David  himself.^ 

2.  The  unjust  hath  said  within  himself,^  that  he  would  sin :  the 
fear  of  God  is  not  before  his  eyes. 


The  moderns  favor  the  P.  yersion :  "  they  devise  deceitful  matters  against  them  that  are  quiet  in  the 
land."  St.  Jerome  has :  "m  rapinaferrce  rerfta /rattdwZenta  coTionnani.*"  "whilst  plundering  the  land 
they  plan  deceitful  actions." 

36  They  rejoice  m  witnessing  the  downfall  of  the  servant  of  God. 

37  To  my  just  cause. 

33  "  It  is  to  our  mind." 

39  A  familiar  expression  to  signify  utter  destruction. 

<o  Who  speak  great  things  boastingly. 

*1  Who  interest  themselves  in  my  just  cause. 

42  Glorified. 

43  H.  P.  "Which  hath  pleasure  in  the  prosperity  of  His  servant."  The  Vulgate  reading,  which  is 
conformable  to  the  Septuagint,  and  supported  by  the  Arabic  version,  presents  the  parallel  more  stri- 
kinglj'.    Kohler  approves  of  it. 

44  Meditate — speak  with  solemnity  and  deep  feeling. 

1  The  pronoun  is  not  in  the  text. 

2  P.  "  The  transgression  of  the  wicked  saith  within  my  heart,  that  there  is  no  fear  of  God  before  his 
eyes."  Some  understand  it  as  meaning,  that  the  impious  maxim  of  the  wicked  man  was  present  to  the  mind 

6 


WW. 


82  PSALMXXXV. 

3.  For  in  His  sight  he  hath  acted  deceitfully,^  that  his  iniquity 
may  be  found  hateful.^ 

4.  The  words  of  his  mouth  are  iniquity  and  guile  :^  he  would  not 
understand  that  he  might  do  well.^ 

5.  He  deviseth  iniquity  on  his  bed :  he  setteth  himself  on  every 
way''  that  is  not  good ;  but  evil  he  hateth  not. 

6.  0  Lord,  Thy  mercy  is  in  heaven :  and  Thy  truth  reacheth  even 
to  the  clouds.^ 

7.  Thy  justice  is  as  the  mountains  of  God:^  Thy  judgments  are  a 
great  deep. 

Men  and  beasts^"  Thou  wilt  preserve,  0  Lord.  8.  0  how  Thou  hast 
multiplied  Thy  mercy,^^  0  God ! 

But  the  children  of  men  shall  put  their  trust  under  the  covert  of 
Thy  wings. 

9.  They  shall  be  inebriated  with  the  plenty  of  Thy  house :  and 
Thou  shalt  make  them  drink  of  the  torrent  of  Thy  pleasure. 

10.  For  with  Thee  is  the  fountain  of  life :  and  in  Thy  light  we 
shall  see  light. 

11.  Extend  Thy  mercy  to  them  that  know  Thee,  and  Thy  justice 
to  them  that  are  right  in  heart. 

12.  Let  not  the  foot  of  pride^^  come  to  me :  and  let  not  the  hand 
of  the  sinner  move  me. 

13.  There^^  the  workers  of  iniquity  are  fallen ;  they  are  cast  out, 
and  they  could  not  stand. 


of  the  psalmist.  The  ancient  versions  support  the  Septuagint  and  Vulgate.  St.  Jerome  has :  "  The  wicked- 
ness of  the  impious  man  said  in  his  heart :"  as  is  also  found  in  some  Hebrew  manuscript.  According 
to  this  reading  it  may  mean,  that  the  wicked  man  has  in  his  heart  a  Binfnl  purpose.  This  corresponds 
with  the  Vulgate.    Kbhler  regards  the  other  reading  as  manifestly  wrong. 

3  H.  P.  "  He  flattereth  himself  in  his  own  eyes."  Supra  xiii.  3.  Notwithstanding  his  sinful  determi- 
nation, he  blinds  himself  to  his  guilt.  The  Vulgate  signifies  that  the  sinner  acts  deceitfully  before  God, 
not  living  according  to  his  solemn  engagements. 

4  P.  "  Until  his  iniquity  be  found  to  be  hateful."  The  meaning  seems  to  be,  that  he  does  not  discover 
the  turpitude  of  his  conduct;  or  that  proceeding  blindly,  he  incurs  guilt,  which  provokes  divine  hatred 
and  punishment. 

6  Iniquitous  and  deceitful. 

6  P.  "  He  hath  left  off  to  be  wise,  and  to  do  good."  St.  Jerome  translates :  "  He  left  off  thinking  to 
do  good."  Rosenmiiller  explains  the  text  of  neglecting  and  avoiding  to  understand,  or  receive  instruc- 
tion, so  as  not  even  to  know  his  duty.    This  is  conformable  to  the  Vulgate. 

1  P.  "  In  a  way." 

»  This  expresses  the  sublime  character  of  divine  truth. 

8  This  epithet  is  applied  to  very  high  mountains.  The  Hebrews  were  wont  thus  to  mark  great  excel- 
lence.   The  justice  of  God — His  perfection — is  inconceivably  sublime. 

10  Divine  Providence  embraces  even  beasts,  as  well  as  the  intelligent  creation. 

11  P.  "  How  excellent  is  Thy  loving-kindness." 

13  The  foot  of  the  proud  man,  who  advanced  to  assail  him. 
13  Where  pride  and  wickedness  displayed  themselves. 


PSALM      XXXVI.  83 

PSALM    XXXVI.— Hebrew   xxxvii. 

Noli  cemulari. 

1.  A  PSALM  of  David  himself.^ 

Be  not  jealous  of  evil  doers;  nor  envy  them  that  work  iniquity. 

2.  For  they  shall  shortly  wither  away^  as  grass :  and  as  the  green 
herbs  they  shall  quickly  fall.^ 

3.  Trust  in  the  Lord,  and  do  good,  and  dwell  in  the  land,^  and 
thou  shalt  be  fed  with  its  riches.^ 

4.  Delight  in  the  Lord,  and  He  will  give  thee  the  desires  of  thy 
heart.® 

5.  Commit  thy  way  to  the  Lord,  and  trust  in  Him,  and  He  will 
do  it. 

6.  And  He  will  bring  forth  thy  justice  as  the  light,  and  thy  judg- 
ment'' as  the  noon-day : 

7.  Be  subject  to  the  Lord,  and  pray  to  Him. 

Envy  not  the  man  who  prospereth  in  his  way :  the  man  who  doeth 
unjust  things. 

8.  Cease  from  anger,  and  leave  off  rage :  be  not  zealous  to  do 
evil. 

9.  For  evil  doers  shall  be  cut  off:  but  they  that  wait  upon  the 
Lord,  they  shall  inherit  the  land.^ 

10.  For  yet  a  little  while,  and  the  wicked  shall  not  be  :  and  thou 
shalt  seek  his  place,  and  shalt  not  find  it. 

•11.  But  the  meek  shall  ihherit  the  land,^  and  shall  delight  in 
abundance  of  peace. 

12.  The  sinner  watcheth^"'  the  just  man ;  and  gnasheth  upon  him 
with  his  teeth. 


1  "  Of  David."  This  psalm  is  alphabetic,  every  second  verse  commencing  with  a  letter  of  the  alphabet, 
in  order. 

2  P.  "Shall  be  cut  down."    Olshausen  maintains  the  other  version.    St.  Jerome  has  '' confer entur.^^ 

3  «  Wither."    This  corresponds  with  the  version  of  St.  Jerome. 

*  The  divine  protection  is  proffered  to  the  faithful  Israelites,  that  they  may  continue  to  dwell  in  their 
country  with  entire  security,  in  the  enjoyment  of  its  blessings. 

6  P.  "  Verily  thou  shalt  be  fed."  The  Septuagint  translators  are  supposed  by  Buxtorf  to  have  under- 
stood the  Hebrew  term  as  meaning  riches,  which  men  regard  as  true  goods.  Bellarmin  and  Cappell  con- 
jeeture  that  they  read  IJIDH  for  rUIDN.  St.  Jerome  translates  it :  ^^pasctrefide."  The  servants  of  God 
should  trust  in  Him,  and  accept  with  thankfulness  the  goods  of  life  which  He  dispenses. 

<»  God  will  do  for  His  servants  what  they  reasonably  desire. 

I  Judgment  may  here  signify  righteous  cause. 

»  The  servants  of  God,  under  the  ancient  dispensation,  were  encouraged  by  earthly  blessings. 

»  Matt.  V.  5. 

10  The  Hebrew  term  sigfnifies  to  watch  insidiously,  to  plot. 


84  PSALMXXXVI. 

13.  But  the  Lord  shall  laugh  at  him  :^^  for  He  foreseeth  that  his 
day  shall  come.^^ 

14.  The  wicked  have  drawn  out  the  sword :  they  have  bent  their 
bow, 

To  cast  down  the  poor  and  needy,  to  kill  the  upright  of  heart. 

15.  Let  their  sword  enter  into  their  own  hearts  ;^^  and  let  their 
bow  be  broken. 

16.  Better  is  a  little  for  the  just,  than  the  great  riches  of 
sinners.^* 

17.  For  the  arms^^  of  the  wicked  shall  be  broken ;  but  the  Lord 
strengtheneth  the  just. 

18.  The  Lord  knoweth^^  the  days  of  the  undefiled :  and  their  in- 
heritance^^ shall  be  forever. 

19.  They  shall  not  be  confounded  in  the  evil  time :  and  in  the 
days  of  famine  they  shall  be  filled :  20.  Because  the  wicked  shall 
perish. 

And  the  enemies  of  the  Lord,  presently  after  they  shall  be 
honored  and  exalted,^^  shall  come  to  nothing,  and  vanish  like  smoke. 

21.  The  sinner  borroweth  and  payeth  not  again:  but  the  just 
showeth  mercy,  and  giveth. 

22.  For  such  as  bless^^  Him  shall  inherit  the  land :  but  such  as 
curse^°  Him  shall  perish. 

23.  By  the  Lord  shall  the  steps  of  a  man  be  directed:  and  He 
shall  approve^^  his  way. 

24.  When  he  shall  fall,  he  shall  not  be  bruised  -P  for  the  Lord 
putteth  His  hand  under  him. 


11  The  folly  of  the  security  wherein  the  sinner  indulges,  is  thus  signified. 

12  God  sees  that  the  day  of  the  downfall  of  the  proud  sinner  is  approaching. 

13  The  psalmist  prays  that  divine  justice  may  be  exercised  against  the  impious,  who,  in  disregard  of 
God,  oppress  the  just.    The  words  may  be  rendered  in  the  future,  as  a  prediction,  rather  than  a  prayer. 

14  p  urpiie  riches  of  many  wicked."  Pr.  Ps.  agrees  with  the  Vulgate:  "the  great  riches  of  the 
ungodly." 

15  Arms  of  the  human  body,  not  weapons. 

18  H.  Knows  approvingly,  and  manifests  ms  knowledge  and  approval  by  imparting  blessings. 

17  In  a  literal  sense  it  implies  the  long  continuance  of  property  in  the  family  of  the  just  man. 

18  Dn3  "IpO.  The  Septuagint  took  these  terms  as  infinitives  used  in  place 'of  gerunds.  P.  "As  the 
fat  of  lambs."  This  translation  is  more  generally  received.  The  melting  of  the  fat  of  lambs  under  the 
action  of  the  fire  is  an  apt  image  of  the  short  duration  of  the  honors  of  wicked  men.  St.  Jerome  trans- 
lates it:  "  the  enemies  of  the  Lord  glorying  as  the  unicorn,  shall  bo  destroyed :  they  shall  pass  away  like 
smoke," 

19  Rather  those  who  are  blessed  by  God,  as  St.  Jerome,  Symmachus,  and  the  Syriac  aiid  Arabic  inter- 
preters explain  it. 

20  Tlioso  who  are  cursed  by  Him. 

21  Prosper  it. 

£2  H.  P.  "  He  shall  not  be  utterly  cast  down." 


PSALM      XXXVI.  85 

25.  I  have  been  young,  and  now  am  old :  and  I  have  not  seen  the 
just  forsaken,  nor  his  seed  begging  bread. 

26.  He  showeth  mercy,  and  lendeth  all  the  day  long ;  and  his 
seed  shall  be  blessed.^^ 

27.  Turn  away  from  evil  and  do  good,  and  dwell  for  evermore.^* 

28.  For  the  Lord  loveth  judgment,^^  and  He  will  not  forsake  His 
saints  :  they  shall  be  preserved  forever .^^ 

The  unjust  shall  be  punished,  and  the  seed  of  the  wicked  shall 
perish. 2^ 

29.  But  the  just  shall  inherit  the  land,  and  dwell  therein  for  ever- 
more. 

30.  The  mouth  of  the  just  shall  utter^  wisdom ;  and  his  tongue 
shall  speak  of  judgment.^^ 

31.  The  law  of  his  God  is  in  his  heart,^  and  his  steps  shall  not  be 
supplanted. 

32.  The  wicked  watcheth^^  the  just  man,  and  seeketk  to  put  him 
to  death. 

33.  But  the  Lord  will  not  leave  him  in  his  hands  ;  nor  condemn 
him,  when  he  shall  be  judged. 

34.  Wait  on  the  Lord,  and  keep  his  way ;  and  He  will  exalt  thee 
to  inherit  the  land :  when  sinners  shall  perish,  thou  shalt  see. 

35.  I  have  seen  the  wicked  highly  exalted,  and  lifted^  up  like  the 
cedars  of  Libanus. 

36.  And  I^  passed  by,  and  lo !  he  was  not :  and  I  sought  him, 
and  his  place^^  was  not  found. 

3T.  Keep  innocence,  and  behold  justice ;  for  the  posterity^  of  the 
peaceable  man  continue. 


23  Shall  be  in  abundance.    Blessing  is  often  taken  for  temporal  prosperity. 

24  Long  and  secure  enjoyment  of  temporal  goods  may  be  signified  by  these  terms. 

25  Justice  and  right. 

26  Perpetual  protection  is  promised  to  the  just.  If  evils  befall  them,  they  are  mitigated  and  turned  to 
good. 

27  No  corresponding  words  are  found  in  the  text:  but  it  is  probable  that  they  -were  in  it  originally, 
since  the  letter  with  which  the  verse  should  begin,  according  to  the  plan  of  the  psalm,  is  here  wanting. 
The  Greek  translator  Symmachus,  as  well  as  the  Arabic  and  Septuagint  versions,  appears  to  have  read  it. 
Eosenrallller,  Jahn,  and  other  modern  critics,  think  that  it  belongs  to  the  text. 

28  «  Meditate,"  which  is  taken  for  uttering  the  deep  thoughts  of  the  mind.    Prov.  xxxi.  26. 

29  Justice  and  virtue, 
so  Isaiah  li.  7. 

31  As  from  an  observatory,  or  sentry-box. 

82  H.  P.  "Spreading  himself  like  a  green  bay-tree:"  "sicut  indigenam  virentem." — St.  Jerome. 

83  The  text  is  now  in  the  third  person.    St.  Jerome  read  it  in  the  first. 

34  There  is  nothing  in  the  text  corresponding  to  '^  locus  ejus"  of  the  Vulgate.  St.  Jerome  has  not 
these  words. 

86  This  is  the  force  of  the  Hebrew,  as  Kosenmiiller  observes.  St.  Jerome  has:  "erit  ad  extremum  viro 
pax."    P.  "  the  end  of  that  man  is  peace." 


86  PSALMXXXVII. 

38.  But  the  unjust  shall  be  destroyed  together:  the  posterity^^  of 
the  wicked  shall  perish. 

39.  But  the  salvation  of  the  just  is  from  the  Lord :  and  He  is 
their  protector  in  the  time  of  trouble. 

40.  And  the  Lord  will  help  them  and  deliver  them :  and  He  will 
rescue  them  from  the  wicked,  and  save  them,  because  they  have 
hoped  in  him. 


PSALM    XXXVII. —  Hebrew    xxxviii. 

Domine,  nt  in  furore. 

1.  A  Psalm  of  David,  for  a  remembrance^  of  the  sabbath.^ 

2.  Rebuke  me  not,  0  Lord,  in  Thy  indignation,  nor  chastise  me  in 
Thy  wrath. 

3.  For  Thy  arrows  are  fastened  in  me,  and  Thy  hand  presseth 
heavily  upon  me.^ 

4.  There  is  no  health  in  my  flesh  because  of  Thy  wrath ;  there  is 
no  rest  for  my  bones  because  of  my  sins. 

5.  For  my  iniquities  are  gone  over  my  head,  and  as  a  heavy  bur- 
den are  become  heavy  upon  me. 

6.  My  sores  are  putrefied  and  corrupted  because  of  my  foolishness. 

7.  I  am  become  miserable,  and  am  greatly  bowed  down :  I  walk 
sorrowful  all  the  day  long. 

8.  For  my  loins  are,  filled  with  illusions  ;*  and  there  is  no  health 
in  my  flesh.  -  /  \   - :     . 

9.  I  am  afflicted  and  humbled  exceedingly.     I  roared  from  the 
agitation^  of  my  heart. 


3J  The  Hebrew  term  and  rdiquice  of  the  Vulgate  bear  this  meaning,  which  is  conformable  to  the  context. 

1  This  term  is  found  at  the  head  of  Ps.  LXix.  likewise.  Its  application  is  uncertain.  This  is  the  third 
penitential  psalm. 

2  The  sabbath  is  not  mentioned  in  the  text. 

3  Supra.  tL  2.  The  psalmist  speaks  as  one  suffering  a  painful  malady.  He  may,  however,  be  under- 
stood of  mental  aflfiiction. 

*  P.  "  With  a  loathsome  disease."  The  text  means  "  burning,"  and  may  be  understood  of  fever,  or 
inflammation  of  some  kind.  The  Vulgate  iMMStoniftits  may  be  referred  to  pains  and  movements  attendant 
on  malady  and  temptation.  Schegg  takes  the  term  to  mean  disgrace  arising  from  loss  of  strength.  St. 
Jerome  has:  " ignominia." 

6  Olshausen  thinks  that  the  text  should  read:  " I  roared  with  a  lion's  roarl"  ^3?  should  be  N>37. 


*  PSALM      XXXVII.  87 

10.  Lord,  all  my  desire  is  before  Thee :  and  my  groaning  is  not 
hidden  from  Thee. 

11.  My  heart  is  troubled,  my  strength  hath  left  me :  and  the  light 
of  my  eyes  itself  is  not  with  me. 

12.  My  friends  and  my  neighbors  have  advanced  against  me,  and 
stood  :^ 

And  they  that  were  near  me  stood  afar  off:  13.  and  they  that  seek 
after  my  life^  use  violence.^ 

And  they  that  design  evils  for  me,  speak  vain  things,  and  study 
deceits  all  the  day  long. 

14.  But  I  as  a  deaf  man,  heard  not:  and  as  a  dumb  man,  not 
opening  his  mouth. 

15.  And  I  am  become  as  a  man  that  heareth  not,  and  that  hath  no 
reproofs  in  his  mouth. 

16.  For  in  Thee,  0  Lord,  have  I  hoped :  Thou  wilt  hear  me,  0 
Lord  my  God. 

17.  For  I  said:^  Lest  at  any  time  my  enemies^''  rejoice  over  me, 
and  whilst  my  feet  slip,  they  glory  over  me. 

18.  For  I  am  ready  for  scourges  :^^  and  my  sorrow  is  continually 
before  me. 

19.  For  I  will  declare  my  iniquity ;  and  I  will  be  thoughtful  of  my 
sin. 

20.  But  my  enemies  live,  and  are  stronger  than  I:  and  they  that 
hate  me  wrongfully^^  are  multiplied. 

21.  They  that  render  evil  for  good  oppose^^  me,  because  I  follow 
goodness. 

22.  Forsake  me  not,  0  Lord  my  God ;  do  not  Thou  depart  from 
me. 

23.  Attend  unto  my  help,  0  Lord,  the  God  of  my  salvation. 


8  H.  P.  "Stand  aloof  from  my  sore;"  shunning  him  aa  infected.  The  Vulgate  may  be  understood  of 
their  advancing  towards  him,  and  then  suddenly  stopping  on  seeing  his  sufferings.  Jt.  Jerome  has  : 
"  gnasi  contra  lepram  meam  steterunt." 

7  Lit.  "My  soul." 

8  Ensnared  me,  caught  me  as  in  a  noose. 

9  A  prayer  to  God  for  aid  is  implied. 

10  "  Enemies"  is  not  in  the  text:  but  is  in  the  Arabic. 

11  H.  P.  "I  am  ready  to  halt."  His  misery  is  thus  expressed.  Ps.  xxxiy.  15.  St.  Jerome  translates 
it  ^'plagas." 

12  P.  "Are  lively."  D>>n.  The  Septuagint  read  DJH,  which  is  preferred  by  Olshausen  and  others.  It 
means  wantonly,  and  corresponds  better  with  the  other  clause. 

13  This  is  the  force  of  the  Hebrew,  as  rendered  by  St.  Jerome. 


PSALM      XXXVIII 


PSALM    XXXVIIL  — Hebrew    xxxix. 

Dixi,  custodiam. 

1.  Unto  the  end,  for  Idithun  himself,^  a  canticle  of  David. 

2.  I  said :  I  will  take  lieed  to  my  ways,  that  I  sin  not  with  my 
tongue. 

I  have  set  a  guard^  to  my  mouth,  when  the  sinner  stood  against  me. 

3.  I  was  dumb  and  was  humbled,  and  kept  silence  from  good 
things  ;^  and  my  sorrow  was  renewed. 

4.  My  heart  grew  hot^  within  me,  and  in  my  meditation  a  fire  shall 
flame^  out. 

5.  I  spake  with  my  tongue  :^  0  Lord,  make  me  know  my  end. 
And  what  is  the  number  of  my  days :  that  I  may  know  what  re- 

maineth''  for  me. 

6.  Behold,  Thou  hast  made  my  days  of  short  measure  f  and  my 
substance^  is  as  nothing  before  Thee. 

And  indeed  all  things  are  vanity,  every  man  living. 

7.  Surely  man  passeth  as  an  image,  yea,  and  he  is  disquieted  in 
vain. 

He  storeth  up :  and  he  knoweth  not  for  whom  he  gathereth^^  these 
things. 

8.  And  now  what  is  my  hope  ?  is  it  not  the  Lord  ?  and  my  reli- 
ance^^  is  on  Thee. 

9.  Deliver  Thou  me  from  all  mine  iniquities :  Thou  hast  made  me 
a  reproach  of  the^^  fool. 


1  Idithun  presided  over  the  singers  of  the  family  of  Merari.    1  Par.  yi.  44:  xxvi.  1.    It  appears  that 
this  psalm  was  given  to  them  to  sing. 

2  A  muzzle. 

3  He  abstained  from  saying  even  that  which  was  good  and  suitable.    Olshausen  interprets  the  phrase 
of  being  silent  altogether. 

4  Excited. 

5  Whilst  musing  on  the  insults  of  his  enemy,  a  fire  of  wrath  was  enkindled.    St.  Ambrose,  however, 
explains  the  text  of  holy  love  enkindled  by  meditation. 

6  This  seems  to  imply  a  deviation  from  his  original  purpose  to  observe  entire  silence. 

7  What  space  of  life  remains.    Rosenmuller  admires  the  Vulgate  version  of  this  passage. 

8  As  the  palm  of  the  hand. 

0  The  Hebrew  term  means  age,  or  space  of  life. 
"    10  H.  P.  "  He  knoweth  not  who  shall  gather  them." 

11  Siibstantia  in  theVulgate,  as  also  subsistentia,  is  used  for  the  Greek  term  virSaracis.  The  Hebrew  term 
means  reliance.    St.  Jerome  has :  " prcBStolatio  mea :"  "my  expectation." 

12  H.  P.  "Make  me  not  a  reproach  of  the  foolish :"  the  object  of  the  contempt  and  triumph  of  the 
wicked  man.   .This  is  the  translation  of  St.  Jerome. 


PSALM      XXXIX.  89 

10.  I  was  dumb,  and' I  opened  'not  my  mouth,  because  Tbou  bast 
done^^  it.  11.  Remove  Thy  scourges  from  me. 

Thy  strong  band^^  bath  made  me  faint  under  rebukes :  12.  Tbou 
bast  corrected  man  for  iniquity. 

And  Tbou  bast  made  bis  life^^  to  waste  away  like  a  spider  :^^  surely 
in  vain  is  any  man  disquieted.^^ 

13.  Hear  my  prayer,  0  Lord,  and  my  supplication :  give  ear^^  to 
my  tears. 

Be  not  silent,  for  I  am  a  stranger  witb^^  Tbee,  and  a  sojourner,  as 
all  my  fathers  were. 

14.  0  forgive  me,^*'  that  I  may  be  refreshed  before  I  go  hence,  and 
be  no  more. 


PSALM    XXXIX.  — Hebrew    xl. 


1.  Unto  the  end,  a  psalm  of  David  himself. 

2.  With  expectation^  I  have  waited  for  the  Lord :  and  He  was 
attentive^  to  me. 

3.  And  He  heard  my  prayers,^  and  brought  me  out  of  the  pit  of 
misery,^  and  the  deep  mire.* 


13  The  psalmist  ascribes  his  humiliation  to  God,  whose  judgments  in  permitting  the  insults  of  the 
wicked,  he  adores.  Herder  renders  it :  "Thou  wilt  do  all  for  me:"  and  explains  it  as  an  abandonment 
of  his  interests  to  God,  in  the  confidence  of  divine  favor. 

14  The  blow.    It  signifies  slapping,  or  striking  to  and  fro. 

15  "  What  is  desirable  of  him" — ^hia  beauty,  strength,  and  vigor. 
18  A  moth. 

17  H.P.  "  Surely  every  man  ia  vanity."  Conturbabur  of  the  Vulgate  has  no  corresponding  term  in  the  text. 

18  By  enallage  the  sense  of  hearing  is  put  for  sight.  See  Exod.  xx.  18.  It  may  be  directly  referred  to 
the  prayer  which^was  accompanied  with  tears. 

19  Before. 

20  "Look  away  from  me  that  I  may  compose  myself."  The  latter  term  means  to  assume  a  serene  air. 
He  desires  that  God  would  cease  to  regard  him  in  anger. 

1  H.  "  Waiting  I  have  waited."  The  repetition  of  the  verb  is  a  well-known  Hebraism.  The  psalmist 
speaks  in  the  person  of  Christ,  as  is  evident  from  the  use  made  of  this  Psalm  by  St.  Paul.    Heb.  x.  6. 

2  He  bent  the  ear  towards  me,  as  one  listening  attentively. 

3  P.  "  Heard  my  cry."    The  text  unites  this  clause  with  the  preceding  verse. 

*  H.  "  Pit  of  noise."  St.  Jerome  has :  "tie  lacu  sanitus" jaa  of  the  rush  of  waters,  which  is  here  taken 
to  denote  ruin.    P.  "  horrible  pit." 

6  The  image  of  a  man  stuck  fast  in  the  miry  bottom  of  a  pit,  whom  rushing  waters  threaten  to  over 
whelm,  represents  the  state  of  humiliation  to  which  Christ  was  reduced  hy  suffering. 


90  PSALMXXXIX. 

And  He  set  my  feet  upon  a  rock,^  and  directed  my  steps. 

4.  And  He  put  into  my  mouth  a  new  canticle,  a  song  to  our  God  J 
Many  shall  see,  and  shall  fear  :^  and  they  shall  hope  in  the  Lord. 

5.  Blessed  is  the  man  whose  trust  is  in  the  name^  of  the  Lord : 
and  who  hath  not  had  regard  to  vanities^^  and  lying  follies. ^^ 

6.  Thou  hast  multiplied  Thy  wonderful  works,  0  Lord  my  God ; 
and  in  Thy  thoughts^^  there  is  no  one  like  to  Thee.^^ 

I  have  declared,  and  I  have  spoken :  they  are  multiplied  beyond 
number.^^ 

7.  Sacrifice  and  oblation^^  Thou  didst  not  desire :  but  Thou  hast 
pierced^^  my  ears. 

Burnt-offering  and  sin-offering  Thou  didst  not  require:  8.  then 
said  I :  Behold,  I  come. 

In  the  head  of  the  book^''  it  is  written  of  me^^  9.  that  I  should  do 
Thy  will :  0  my  God,  I  delight  in  it,^^  and  Thy  law  in  the  midst  of 
my  heart. 

10.  I  have  declared  Thy  justice  in  a  great  church :  lo,  I  will  not 
restrain  my  lips  :  0  Lord,  Thou  knowest  it. 

11.  I  have  not  hid  Thy  justice  within  my  heart :  I  have  declared 
Thy  truth  and  Thy  salvation. 


6  His  resurrection  may  be  thus  represented. 

7  A  canticle  of  thanksgiving  and  praise  to  His  Father,  who  recalled  Him  to  life. 

8  The  sight  of  the  Saviour  triumphant  over  death  was  calculated  to  awaken  fear  and  confidence. 
»  The  text  does  not  mention  "the  name."    P.  "that  maketh  the  Lord  his  trust." 

10  p,  a  The  proud," 

11  Those  who  turn  aside  to  falsehood.  The  man  is  blessed  who  does  not  look  to  proud  and  false  men. 
for  help,  but  confides  in  God. 

12  p,  « Thy  thoughts  which  are  to  us-ward,"  that  is,  for  our  benefit.  Thy  beneficent  counsels  and 
merciful  acts.    St.  Jerome  has :  "pro  nobis." 

18  Nothing  can  be  compared  to  Thee.  The  Hebrew  term  is  used  for  comparing.  Ps.  Ixxxviii.  7.  Isai. 
xl.  18.  P.  " they  cannot  be  reckoned  up  in  order  to  Thee."  St.  Jerome  has:  ^' Non  invenio  ordinem 
coram  te." 

1*  I  will  declare  and  proclaim  Thy  wonders,  which  it  is  impossible  fully  to  enumerate. 

15  Bloody  victims  and  flour  offerings. 

1'  Perfecisti  of  the  Vulgate  is  probably  put  by  mistake  for  perfodistt.  The  text  has  reference  to  the 
piercing  of  the  ear,  which  was  a  sign  of  dependence  and  subjection:  on  which  account  the  servant  who 
chose  to  remain  in  perpetual  bondage,  had  his  ear  bored  to  the  door  of  his  master's  house.  Exod.  xxi.  6. 
As  this  usage  was  peculiar  to  the  Jews,  the  Septuagint  interpreters  are  thought  to  have  substituted  a 
phrase  deemed  by  them  equivalent :  "Thou  hast  fitted  for  me  a  body."  This  intimates  the  readiness  of 
Christ  to  fulfil  the  will  of  his  Father  by  suffering.  St.  Paul  quotes  the  passage  after  this  manner,  and 
reasons  on  it  accordingly.  The  other  reading  is,  nevertheless,  found  in  some  ancient  copy  of  the  Septua- 
gint and  in  some  Greek  commentators. 

17  In  the  roll,  or  volume.  This  may  be  taken  as  a  reference  in  general  to  the  ancient  Scriptures, 
which  all  point  to  Christ,  or  to  a  special  compact  with  His  Father  represented  after  a  human  fashion. 

18  Concerning  me.  There  is  a  stop  here  in  the  text,  which  may  be  understood  thus :  "  Behold,  I  come 
to  do  Thy  will :  it  is  so  written  concerning  me  in  the  book." 

'  w  "I  delight  to  do  Thy  will." 


PSALMXL.  91 

I  have  not  concealed  Thy  mercy  and  Thy  truth  from  a  great 
council.^" 

12.  Withhold  not  Thou,  0  Lord,  Thy  tender  mercies  from  me :  Thy 
mercy  and  Thy  truth  have  always  upheld^^  me. 

13.  For  evils  without  number  have  surrounded  me :  my  iniqui- 
ties^ have  overtaken  me,  and  I  am  not  able  to  see. 

They  are  multiplied  above  the  hairs  of  my  head ;  and  my  heart 
hath  forsaken  me. 

14.  Be  pleased,  0  Lord,  to  deliver  me  :^  look  down,  0  Lord,  to 
help  me. 

15.  Let  them  that  seek  after  my  life  to  take  it  away,  be  con- 
founded^* and  put  to  shame  together. 

Let  them  that  desire  evils  to  me  be  turned  backward,  and  put  to 
shame. 

16.  Let  them  that  say  to  me :  Aha !  Aha !  immediately  be  filled 
with  sh^me. 

17.  Let  all  that  seek  Thee  rejoice  and  be  glad  in  Thee :  and  let 
such  as  love  Thy  salvation^  say  always :  The  Lord  be  magnified. 

18.  But  I  am  needy^^  and  poor :  the  Lord  is  careful  for  me. 
Thou  art  my  helper  and  my  protector :  0  my  God,  delay  not. 


PSALM    XL.  —  Hebrew   xli. 

Bealut  qui  intdligit. 

1.  Unto  the  end,  a  psalm  of  David  himself.^ 

2.  Blessed  is  he  that  understandeth^  concerning  the  needy  and 
poor '}  the  Lord  will  deliver  him  in  the  evil  day. 


20  Church.    The  same  Hehrew  termifl  used  here  as  in  v.  10. 

21  It  is  in  the  future  in  the  text. 

22  Christ  having  assumed  the  expiation  of  our  sins,  regarded  them  as  ffis  own. 

23  Infra  Ixix.  1. 
2*  Supra  xxxiv.  4. 

25  Glory. 

26  An  afflicted  man. 

1  The  pronoun  is  not  in  the  text. 

2  Practically  manifesting  his  understanding  and  feeling  by  acts  of  beneficence. 

3  The  text  has  but  one  term  in  this  place.  We  know  of  no  circumstance  in  the  life  of  David,  to 
•which  it  may  be  specially  referred.  The  fathers  explain  this  psalm  of  Christ,  who  mmself  applied  to 
Judas  a  remarkable  passage  of  it.  The  opening  verse  resembles  the  words  of  Christ:  "Blessed  is  the 
man  who  shall  not  be  scandalized  in  Me."    Matt.  xi.  6. 


92  PSALMXL. 

3.  The  Lord  preserve*  him,  and  give  him  life,  and  make  him  blessed 
upon  the  earth :  and  deliver  him  not  up  to  the  will  of  his  enemies. 

4.  The  Lord  help  him  on  his  bed  of  sorrow:  Thou  hast  turned^ 
all  his  couch  in  his  sickness. 

5.  I  said :  0  Lord,  be  Thou  merciful  to  me :  heal  my  soul,  for  I 
have  sinned^  against  Thee. 

6.  My  enemies  speak  evil  against^  me :  when  shall  he  die,  and  his 
name  perish  ?^ 

7.  And  if  he^  come  in  to  see  me,  he  speaketh  vain  things  :^^  his 
heart  gathereth  together  iniquity  to  itself. ^^ 

He  goeth  out  and  speaketh^^  to  the  same  purpose. 

8.  All  my  enemies  whisper  together  against  me :  they  devise  evils 
for  me. 

9.  They  send  forth  an  unjust  word^^  against  me :  shall  he  that 
sleepeth^*  rise  again  no  more  ? 

10.  For  even  the  man  of  my  peace,^^  in  whom  I  trusted,  who  ate 
my  bread,  hath  greatly  supplanted  me. 

11.  But  Thou,  0  Lord,  have  mercy  on  me,  and  raise  me  up  again: 
and  I  will  requite  them.-^^ 

12.  By  this  I  know  that  Thou  hast  a  good  wilP^  for  me :  because 
my  enemy  shall  not  rejoice  over  me. 


*  This  verse  may  be  translated  in  the  future  tense. 

6  This  may  mean  the  making  of  the  bed  for  the  comfort  of  the  sick  person,  as  a  mother  waits  on  a 
sick  child,  or  a  nurse  on  a  patient. :  It  may  also  be  understood  of  the  turning  np,  and  removal  of  the 
hed,  which  was  usually  like  a  coverlet,  and  was  folded  up  on  the  restoration  of  the  eick  to  health. 

7  "  To  me."    They  expressed  to  others  their  anxiety  for  his  death. 

8  His  enemies  desired  that  no  trace  of  him  might  remain. 

9  Judas,  under  the  guise  of  friendship,  approached  Christ,  and  narrowly  observed  Him,  with  a  view 
to  betray  Him. 

10  Deceitfully. 

11  Whilst  he  had  kind  words  on  his  tongue,  malignant  desires  and  designs  were  nurtured  in  his 
breast. 

12  "  In  idipsum,"  in  the  Roman  edition  of  the  Vulgate,  is  separated  from  the  preceding,  verse,  with 
which  the  Septuagint  unites  the  corresponding  phrase:  £^1  rd  dvTo.  The  Hebrew  has  "IH^  at  the  begin- 
ning of  the  following  verse,  which  seems  preferable. 

13  St.  Jerome  translates  it:  "verbum  diaboli  infundebant \sibi :  quidormivit  non  addet  tit  resurgat." 
Some  take  this  verse  to  contain  an  imprecation :  May  an  evil  thing  befall  him.  Others  understand  it  of 
an  actual  malady,  whose  fatal  issue  they  foretell.  "A  word  of  Belial  has  issued  out  regarding  him,  and 
he  that  lieth  shall  rise  no  more." 

14  Some  translate  it:  when  he  lieth  down,  may  he  not  rise  again?  Fears  of  his  recovery  are 
expressed. 

15  My  familiar  and  bosom  friend.  This  is  applicable  to  Judas,  whom  our  Lord,  for  our  example,  treated 
familiarly,  although  he  knew  his  false  heart.  "  I  know  whom  I  have  chosen :  but  that  the  Scripture 
may  be  fulfilled :  He  that  eateth  bread  with  Me,  shall  lift  up  his  heel  against  me."    John  xiii.  18. 

18  The  vengeance  which  should  fall  on  the  Jews,  after  the  resurrection  of  Christ,  is  here  foretold. 
17  The  term  signifies  good  pleasure,  approval,  complacency. 


** 


PSALM      XLI.  93 

>  • 

13.  But  Thou  liast  upheld  me  by  reason  of  mj  innocence  ;^^  and 
Thou  hast  established  me  in  Thy  sight  forever. 

14.  Blessed  be  the  Lord,  the  God  of  Israel,  from  eternity  to  eter* 
nity.     So  be  it.     So  be  it.^^ 


PSALM    XLI.— Hebrew   xlii."! 

Qwmadnwdum  desiderat. 

1.  Unto  the  end,  understanding  for  the  sons  of  Core.^ 

2.  As  the  hart  panteth  after  the  water-brooks,  so  my  soul  panteth 
after  Thee,  0  God. 

3.  My  soul  thirsteth  after  the  strong  living  God  :^  when  shall  I 
come  and  appear  before  the  face  of  my  God  ? 

4.  My  tears  are  my  food^  day  and  night,  whilst  it  is  said  to  me 
daily  :  Where  is  thy  God  ? 

5.  These  things  I  remember,  and  pour  out  my  soul  in  me  ;*  for  I 
went^  over  into  the  place  of  the  wonderful  tabernacle,  even  to  the 
house  of  God, 

With  the  voice  of  joy  and  praise;  the  noise  of  one  feasting.* 

6.  Why  art  thou  sad,  0  my  soul  ?  and  why  dost  thou  trouble  me  ? 
Hope  in  God,  for  I  will  still  give  praise  to  Him :  the  salvation  of 

my  countenance,''  7.  and  my  God.^ 


18  The  perfect  innocence  of  Christ  entitled  Him  to  glory,  to  which  Ke  acquired  a  new  title  by 
suffering. 

19  This  Terse  is  in  the  nature  of  a  doxology,  terminating  the  first  book  of  Psalms.  See  also  Ps.  Ixxi: 
Ixxxviii:  cv. 

1  A  band  of  musicians.    1  Par.  ix.  19 :  xxTi.  12, 

2  n.  P.  "My  soul  thirsteth  for  God,  the  living  God."  The  Vulgate,  after  the  Septuagint,  renders  *?*< 
as  an  epithet  of  God,  according  to  its  derivation,  which  implies  strength  and  power. 

3  Sorrow  took  away  his  appetite. 

4  He  was  overwhelmed  with  the  thought. 

5  P.  "  I  had  gone  with  the  multitude."  The  Hebrew  term  "jDa  does  not  occur  elsewhere,  and  is  of 
doubtful  origin  and  meaning,  as  Olshausen  remarks.  The  Septuagint  seem  to  have  read :  MOD  tabemade. 
The  Syriac  version  has  "  sanctuary."  The  verb  expresses  the  solemn  march,  as  in  a  procession.  The 
remembrance  of  religious  solemnities,  which  were  no  longer  practicable,  produced  distress  of  mind. 

6  P.  «  With  a  multitude  that  kept  holyday."  The  Vulgate  speaks  Of  the  festive  rejoicing,  which  was 
a  part  of  the  solemnity,    St.  Jerome  has :  ^\multitudinis  festa  celebrantis." 

1  God,  by  affording  relief,  spreads  joy  over  the  countenance. 

8  In  the  Roman  edition  [of  the  Vulgate  these  three  words  stand  by  themselves,  to  show  that  the 
division  in  the  text  is  different.  The  Septuagint  unites  them  with  the  preceding  verse :  the  text  joins  the 
two  last  words  with  what  follows,  omitting^the  conjunction.  Rosenmiiller  regards  the  Septuagint  read- 
ing as  undoubtedly  correct,    Olshausen  also  adopts  it. 


94  .  PSALMXLII. 

My  soul  is  troubled  within  myself :  therefore  will  I  remember  Thee 
from  the  land  of  Jordan  and  Hermoniim,^  from  the  little  hill.^*^ 

8.  Deep  calleth  on  deep  at  the  noise  of  Thy  flood-gates. 
All  Thy  waves  and  Thy  billows  have  passed  over  me." 

9.  In  the  day-time  the  Lord  hath  commanded  His  mercy  :^^  and  a 
canticle  to  Him  in  the  night. 

With  me  is  prayer  to  the  God  of  my  life,  10.  I  will  say  to  God : 
Thou  art  my  support.^^ 

Why  hast  Thou  forgotten  me  ?  and  why  go  I  mourning,  whilst  my 
enemy  afflicteth  me  ? 

11.  Whilst  my  bones  are  broken,^*  my  enemies  who  trouble  me 
have  reproached  me. 

Whilst  they  say  to  me  day  by  day :  Where  is  thy  God  ? 

12.  Why  art  thou  cast  down,  0  my  soul  ?  and  why  dost  thou  dis- 
quiet me  ? 

Hope  thou  in  God,  for  I  will  still  give  praise  to  Him :  the  salvation 
of  my  countenance,  and  my  God. 


^  ,|^.       PSALM    XLII.  — Hebrew    xliii. 

.j|j^     ,  Judica  me,  Deus. 

1.  A  PSALM  of  David.^ 

Judge  me,  0  God,  and  distinguish^  my  cause  from  the  nation  that 
is  not  holy  :^  deliver  me  from  the  unjust  and  deceitful  man. 

2.  For  Thou  art  God,  my  strength:  why  hast  Thou  cast  me  off? 
and  why  do  I  go  sorrowful,  whilst  the  enemy  afflicteth  me. 


9  Most  interpreters  think  that  this  was  the  place  of  his  exile.  Olshausen  maintains  that  the  people 
in  exile  recall  to  mind  these  places  as  beautiful,  having  dear  associations  connected  with  them.  St. 
Jerome  marks  Hermoniim  as  near  Endor,  to  the  west  of  the  Jordan.  Ep.  xiv.  Others  take  it  to  be  the 
same  as  Hermon,  east  of  the  Jordan,  on  the  confines  of  Syria. 

10  Probably  one  of  the  group. 

11  The  Psalmist  represents  himself  under  the  image  of  a  man  over  whom  breakers  rush,  one  after  the 
other.    Thus  one  calamity  succeeds  another. 

12  God  wills  His  mercy  to  be  celebrated  day  and  night. 

15  H.  P.  "  My  rock."    This  is  the  translation  of  St.  Jerome. 

1*  This  may  refer  to  actual  violence,  or  to  pain  of  mind  affecting  the  body.  Rosenmliller  vindicates 
the  translation  of  the  Septuagint  and  Vulgate. 

1  There  is  no  title  in  the  text. 

2  The  Hebrew  term  means  to  argue,  plead,  defend. 

'  This  seems  to  regard  a  heathen  nation  that  oppressed  the  Israelites.  It  may  refer  to  the  Baby- 
lonians. 


PSALMXLIII.  95 

3.  Send  forth  Thy  light  and  Thy  truth :  they  have  conducted*  me, 
and  brought  me  unto  Thy  holy  hill,  and  into  Thy  tabernacles. 

4.  And  I  will  go  in  to  the  altar  of  God,  to  God  who  giveth  joy  to 
my  youth.^ 

5.  To  Thee,  0  God  my  God,  I  will  give  praise  upon  the  harp : 
why  art  thou  sad,  0  my  soul  ?  and  why  dost  thou  disquiet  me  ? 

6.  Hope  in  God,  for  I  will  still  give  praise  to  Him :  the  salvation 
of  my  countenance  and  my  God. 


PSALM    XLIII.— Hebrew   xliv. 

Deus,  auribus  nostris. 

1.  Unto  the  end,  for  the  sons  of  Core,  for  understanding. 

2.  We  have  heard  with  our  ears,^  0  God :  our  fathers  have  de- 
clared to  us.^ 

The  work  Thou  hast  wrought  in  their  days,^  and*  in  the  daj^s  of 
old. 

3.  Thy  hand^  destroyed  the  Gentiles,  and  Thou  plantedst  them  :^ 
Thou  didst  afflict  the  people,  and  cast  them  out : 

4.  For  they  got  not  the  possession  of  the  land  by  their  own  sword; 
neither  did  their  own  arm  save''  them : 

But  Thy  right  hand  and  Thy  arm,^  and  the  light  of  Thy  counte- 
nance :^  because  Thou  wast  gracious^*^  to  them. 

5.  Thou  Thyself  art  my  King"  and  my  God :  who  commandest 
the  saving^^  of  Jacob. 


*  The  text  may  be  translated  in  the  future.  The  captives  hoped  to  return  to  their  country,  and  enjoy 
the  consolations  of  worship. 

5  The  two  terms  of  the  text  signify  joy,  and  are  used  to  express  it  more  fully.  The  second  term  is, 
however,  understood  of  youth  by  the  Syriac  and  Arabic  interpreters,  as  well  as  by  the  Septuagint,  St  • 
Jerome  takes  both  terms  in  the  same  sense:  '^IceUUcb  et  exultationis." 

1  This  is  a  Hebrew  form  of  speech,  not  destitute  of  force. 

2  What  they  heard  from  their  fathers. 
8  The  wonders  wrought  in  their  favor. 

4  The  conjunction  is  better  omitted.    It  is  not  in  the  text,  or  in  St.  Jeroma. 

6  Literally :  "  Thou,  Thy  hand,  didst  drive  out ;"  the  preposition  with  is  understood. 

6  See  JoBue  ii  9.  The  relative  has  "our  fathers"  for  its  antecedent.  Reference  to  the  remoter  noun 
is  not  unfrequent  in  the  sacred  writings. 

7  Give  them  victory. 

8  The  power  of  God  invisibly  working  in  behalf  of  the  Israelites  is  expressed  by  these  terms. 
.  »  Divine  favor  cheered  and  animated  the  Israelites,  as  if  God  smiled  on  their  efforts. 

10  God  graciously  regarded  them. 

11  Monarchs  themselves  must  acknowledge  God  for  their  King,  since  He  is  King  of  kings. 

12  The  text,  which  is  plural,  may  be  rendered  "  triumphs." 


i^ 


PSALM      XLIII. 


6.  Througli  Thee  we  will  push  down  our  enemies  with  the  horn  :^^ 
and  through  Thy  name  we  will  despise  them^*  that  rise  up  against  us. 

7.  For  I  will  not  trust  in  my  bow :  neither  shall  my  sword  save  me. 

8.  But  Thou  hast  saved  us  from  them  that  afflict  us :  and  hast  put 
to  shame  them  that  hate  us. 

9.  In  God  shall  we  glory  all  the  day  long :  and  in  Thy  name  we 
will  give  praise  forever. 

10.  But  now  Thou  hast  cast  us  off,  and  put  us  to  shame :  and  Thou, 
0  God,  wilt  not  go  out  with  our  armies.^^ 

11.  Thou  hast  made  us  turn  our  back  to  our  enemies :  and  they 
that  hated  us,  plundered  us.^*^ 

12.  Thou  hast  given  us  up  like  sheep  to  be  eaten  :^^  Thou  hast 
scattered  us  among  the  nations. 

13.  Thou  hast  sold  Thy  people  for  no  price  :^^  and  there  w^s  no 
reckoning  in  the  exchange  of  them.^^ 

14.  Thou  hast  made  us  a  reproach  to  our  neighbors,  a  scoff  and 
derision  to  them  that  are  round  about  us. 

15.  Thou  hast  made  us  a  by-word  among  the  gentiles ;  a  shaking 
of  the  head^^  among  the  people. 

16.  All  the  day  long  my  shame  is  before  me :  and  the  confusion 
of  my  face  hath  covered  me, 

17.  At  the  voice  of  him  that  reproacheth  and  revileth  me ;  at  the 
face  of  the  enemy  and  persecutor. 

18.  All  these  things  have  come  upon  us,  yet  we  have  not  forgotten 
Thee :  and  we  have  not  been  false  to  Thy  covenant.^^ 

19.  And  our  heart  hath  not  turned  back :    neither^^  hast  Thou 
turned  aside  our  steps  from  Thy  way  : 


13  The  verb  expresses  the  action  of  a  horned  animal,  striking  with  its  horns. 
1*  It  signifies  to  trample  down. 

15  To  lead  them  to  victory.  God  is  conceived  as  accompanying  the  army,  when  victory  awaits  them. 
"0  God"  is  not  in  the  text.    It  is  borrowed  probably  from  Ps.  lix.  12.:  evil.  12. 

16  The  text  has:  "for  themselves;"  but  these  words  are  redundant  in  English. 

17  The  text  has:  "for  food."  It  means  that  they  were  left  in  prey  to  the  enemy  to  bo  slaughtered 
unresistingly,  and,  as  it  were,  devoured.  This  refers  probably  to  the  calamities  endured  under  Nabu- 
cbodonosor.    Several  understand  the  psalm  of  the  times  of  the  Macchabees. 

18  The  captives  were  sold  as  slaves,  at  the  lowest  possible  valuation,  so  great  was  their  number.^  Moses 
foretold  that  the  Israelites  would  be  offered  for  sale  to  the  Egyptians,  and  no  purchaser  would  be  found. 
Deut.  xxviii.  68. 

19  Tills  may  be  understood  of  a  sale  by  auction,  or  of  a  sale  so  low  that  the  proceeds  added  scarcely 
anything  to  the  wealth  of  the  vendor.  Reckoning,  or  "  advance,"  corresponds  with  the  original  term. 
Olshausen  understands  it  of  a  very  low  ransom.  20  As  in  derision. 

21  This  expresses  exactly  the  force  of  the  original.  The  Latin :  "  inique  non  egimus,"  may  admit  this 
translation. 

22  Tlie  negation  is  omitted  in  the  text,  but  plainly  understood,  as  in  many  similar  cases.  Ps.  ix.  19 : 
Xxxiv.  19 :  xxxvii.  2 :  Ixxiv.  6.  God  is  said  to  do  that  which  takes  place  under  the  control  of  His  provi- 
dence.   The  Hebrew  is  rendered  by  St.  Jerome :  "  Our  steps  have  not  turned  away  from  Thy  path." 


PSALM      XLIV.  97 

20.  For  Thou  hast  humbled^^  us  in  the  place  of  affliction  i^*  and  the 
shadow  of  death  hath  covered  us. 

21.  If  we  have  forgotten  the  name  of  our  God,  and  if  we  have 
spread  forth  our  hands^^  to  a  strange  God : 

22.  Shall  not  God  search  out  these  things  ?  for  He  knoweth  the 
secrets  of  the  heart. 

Because  for  Thy  sake  we  are  killed  all  the  day  long  i^^  we  are 
counted  as  sheep  for  the  slaughter. 

23.  Arise,  why  sleepest  Thou,^  0  Lord  ?  arise,  and  cast  us  not  off 
forever. 

24.  AVhy  turnest  Thou  Thy  face  away  ?  and  forgettest  our  want 
and  our  trouble  ? 

25.  For  our  soul  is  humbled  down  to  the  dust :  our  belly  cleaveth 
to  the  earth. 

26.  Arise,  0  Lord,  help  us :  and  redeem  us  for  Thy  name's  sake.^^ 


PSALM    XLIV.  — Hebrew    xlv. 

Erudavit  cor  meum. 

1.  Unto  the  end,  for  them  that  shall  be  changed,^  for  the  sons  of 
Core,  for  understanding :  A  canticle  for  the  beloved.^ 

2.  My  heart  sendeth  forth^  a  good  word  :^  I  speak  of  my  works  for 
the  King.^ 

My  tongue  ^s^  the  pen  of  a  scrivener  that  writeth  swiftly. 


23  The  original  term  expresses  entire  prostration  with  the  crushing  or  breaking  of  the  tones. 

24  The  term  generally  signifies  crocodiles,  or  sea  monsters;  hut  here  is  thought  to  mean  wolves,  or 
other  wild  beasts. 

25  This  is  the  attitude  of  supplication  or  offering. 

26  This  is  applied  by  St.  Paul  to  the  sufferings  of  the  faithful  for  Christ.    Kom.  viii.  36.    Constant  or 
frequent  sufferings  are  like  to  a  dying  state  prolonged. 

27  This  is  a  bold  metaphor,  representing  the  divine  patience  and  forbearance. 

23  "  For  Thy  mercy."    St.  Jerome,  Aquila  and  Symmachus  support  this  reading  of  the  text.| 

1  Some  understand  the  term  to  mean  an  instrument  of  six  chords. 

2  A  lovely  canticle,  or  a  canticle  concerning  loved  objects.    Mattei  regards  the  psalm  as  dramatic,  sup- 
posing its  parts  to  be  distributed  among  several,  who  address  one  another. 

3  His  heart  impels  him  to  give  utterance  to  his  thoughts. 

4  Matter,  or  subject. 

5  The  good  subject  is  no  other  than  works  of  the  king,  which  regard  him  especially.    The  language 
can  Bcarcely  be  applied  to  Solomon,  or  any  earthly  prince. 

6  The  particle  of  comparison  is  often  omitted  in  Hebrew.    The  strength  of  the  inspiration  is  expressed 
by  the  rapidity  with  which  the  psalmist  composes  his  canticle. 

7 


98  P  S  A  L  M      X  L  I  V . 

3.  Beautiful  above  the  sons  of  men :  grace  is  poured  abroad  on 
Thy  lips  'J  therefore^  hath  God  blessed  Thee  forever. 

4.  Gird  Thy  sword  upon  Thy  thigh,  0  Thou  most  mighty, 

5.  With  Thy  comeliness,  and  Thy  beauty^  set  out,  proceed  pros- 
perously,^"  and  reign. 

Because  of  truth  and  meekness  and  justice :  and  Thy  right  hand 
shall  conduct  Thee  wonderfully." 

6.  Thy  arrows  are  sharp :  under  Thee  shall  people  fall,  into  the 
hearts^^  of  the  king's  enemies. 

7.  Thy  throne,  0  God,  is  forever  and  ever  '}^  the  sceptre  of  Thy 
kingdom  is  a  sceptre  of  uprightness. 

8.  Thou  lovest  justice  and  hatest  iniquity :  therefore  God,^*  Thy 
God  hath  anointed  Thee  w^ith  the  oil  of  gladness  above  Thy  fellows. 

9.  Myrrh  and  stacte  and  cassia  perfume^^  Thy  garments,  from 
ivory  houses  '}^  out  of  which^''  10.  the  daughters  of  kings  have  de- 
lighted Thee  in  Thy  glory.^^ 

The  queen  stood  on  Thy  right  hand  in  gilded  clothing^^  surrounded 
with  various  ornaments.^^ 

11.  Hearken,  0  daughter,^^  and  see,  and  incline  thy  ear :  and  for- 
get thy  people,  and  the  house  of  thy  father. 


7  The  charms  of  His  words  were  added  to  the  comeliness  of  His  appearance :  "  Never  did  man  speak 
like  this  man."    John  vii.  46.  8  Because. 

9  The  text  unites  these  words;  with  the  preceding  verse,  and  repeats  the  last  words  at  the  beginning 
of  this  verse. 

10  The  original  terms  signify  to  ride  triumphantly.  The  psalmist  bids  the  warrior  mount  his  war- 
chariot,  and  advance  to  certain  victory.  Kings  newly  created  were  wont  to  ride  on  horseback  in  state. 
The  triumphs  of  the  Messiah  are  represented  under  this  image. 

11  <t  Thy  right  hand  shall  teach  thee  terrible  things."  The  overthrow  of  idolatry  and  the  establishment 
of  the  church  are  the  achievements  of  Christ.    Olshausen  approves  of  the  translation  "  wonderful." 

12  St.  Chrysostom  observes  that  the  order  is  this:  "Thy  arrows  are  sharp,  0  most  powerful,  in  the 
hearts  of  tbe  king's  enemies."  The  intervening  sentence  is  parenthetical:  "nations  sliall  fall  under 
Thee." 

13  This  text,  so  expressive  of  the  divinity  of  Him  who  is  addressed,  is  explained  by  St.  Paul,  of  the  Son. 
Heb.  i.  8. 

1*  Rosenmiillcr,  as  well  as  all  the  ancient  interpreters,  takes  it  to  be  in  the  vocative  case. 

15  There  is  no  verb  in  the  text,  but  the  perfumes  are  said  to  bo  "all  thy  garments,"  that  is,  spread  over 
them. 

16  Ivory  boxes  containing  the  perfumes,  or  ivory  chests  for  clothes,  wherein  odoriferous  herbs  were 
mixed  with  the  garments;  or  palaces  ornamented  with  ivory  may  be  understood.  Uerder  translates  it 
"ivory  palaces  of  Armenia,"  presents  brought  by  Armenian  princes. 

17  The  division  of  verses  in  the  text  is  different.  P.  "out  of  which  they  have  made  thee  glad."  The 
j^rmenian  princes  may  be  understood  to  have  gladdened  the  queen  by  their  presents. 

18  II.  "  The  daughters  of  kings  are  among  thy  maids  of  honor."  St.  Jerome  has  "filias  regum  in  ho- 
nore  tuo." 

19  H.  P.  "  In  gold  of  Ophir." 

20  V,  varietate.  Pr.  Ps.  "  wrought  about  with  divers  colors."  The  text  has  not  any  words  to  corres- 
pond. 

21  The  choir  of  virgins  is  supposed  by  Mattel  to  address  the  royal  bride.  RosenmUUer  remarks  that 
none  would  address  an  earthly  queen  in  this  style ;  whence  he  infers  that  the  synagogue  was  addressed 
as  the  spouse  of  God.    Ilengstenburg  shows  that  no  poet  would  call  the  royal  bride  by  the  fa,miliar 


PSALMXLV.  99 

12.  And  the  King  shall  greatly  desire  thy  beauty :  for  He  is  the 
Lord  thy  God,^^  and  Him  they  shall  adore.^ 

13.  And  the  daughters  of  Tyre^*  with  gifts,^  all  the  rich  among 
the  people  shall  entreat  thy  countenance.^^ 

14.  All  the  glory  of  the  king's  daughter^  is  within^^  in  golden 
borders,  15.  clothed  round  about  with  embroidery.^^ 

After  her  shall  virgins  be  brought  to  the  king  :^  her  neighbors 
shall  be  brought  to  Thee. 

16.  They  shall  be  brought  with  gladness  and  rejoicing:^ they  shall 
be  brought  into  the  palace^^  of  the  king. 

17.  Instead  of  thy  fathers,  sons  are  born  to  thee  :^^  Thou  shalt 
make  them  princes  over  all  the  earth.^ 

18»  They  shall  remember^*  Thy  name  throughout  all  generations. 
Therefore  shall  people  praise  Thee  forever,  yea,  forever  and  ever. 


PSALM    XLV.  — Hebrew    xlvI. 

Beus  noster  refugium. 

1.  Unto  the  end,  for  the  sons  of  Core,  for  the  hidden.^ 


name  of  daughter,  and  maintains  that  no  earthly  espousal  is  the  subject  of  the  poem.  The  church  Ox 
Christ,  called  from  idolatry  to  the  worship  of  the  true  God,  is  exhorted  to  forget  all  former  attachments 
in  order  to  devote  herself  wholly  to  her  Divine  Spouse,  and  merit  His  favor  and  affection. 

22  H.  P.  "He  is  Ihy  Lord:"  but  the  Hebrew  term  AdonaI,  which  is  the  plurial  form,  is  applied  to  God 
exclusively. 

-3  The  text  refers  to  her:  "worship  thou  Him."  P. 

24  H.  P.  "  The  daughter  of  Tyre."  The  Tyrian  nation  is  represented  by  this  phrase :  this  commerciA 
people  is  mentioned  as  one  of  the  gentile  nations  which  should  be  led  to  the  church. 

25  With  the  offering  of  flour  and  oil.    This  may  stand  for  any  gift. 

26  Shall  look  up  to  thee,  seeking  thy  favor. 

27  The  church  may  be  aptly  called  in  this  way.    A  royal  bride  would  scarcely  be  so  styled. 

23  The  term  signifies  the  interior  of  the  palace,  the  queen's  apartments,  where  she  enjoys  the  caresses 
of  her  spouse.    Her  chief  beauty  is  personal,  independent  of  the  ornaments  of  dress. 

29  Her  robes  are  adorned  with  diamonds  encased  in  gold. 

30  This  indicates  that  the  attendants  of  the  queen  are  destined  for  the  royal  bed.  In  a  higher  sense 
virgins  are  brought  to  Christ  by  His  virgin  spouse,  the  church. 

31  Templum  regis  may  be  translated  palace. 

32  The  church  is  blessed  with  a  numerous  offspring.    Her  prelates  succeed  to  the  apostles. 

33  Their  spiritual  rule  is  every  where  felt. 

3*  Cause  to  be  remembered— celebrate.  The  text  has  the  first  person  "  I  shall  be  mindful."  St.  Jerome , 
and  several  Latin  manuscripts  have  this  reading,  which  appears  to  Lnke  de  Bruges  and  to  Eohler  to  be 
correct. 

I  P.  "  A  song  on  Alamoth."    See  Ps»  ix. 


100  PSAJiM      XLV. 

2.  Our^  God  is  our  refuge  and  strength;  a  Helper  in  troubles 
which  have  come  upon  us  exceedingly.^ 

3.  Therefore  we  will  not  fear,  when  the  earth  shall  be  troubled,^ 
and  the  mountains  shall  be  removed  into  the  heart  of  the  sea. 

4.  Their^  waters  roared,  and  were  troubled ;  the  mountains  were 
troubled®  with  its  strength.^ 

5.  The  stream^  of  the  river  maketh  the  city  of  .God  joyful :  the 
Most  High  hath  sanctified  His  own  tabernacle.^ 

6.  God, is  in  the  midst  thereof,  it  shall  not  be  moved :  God  will 
help  it  in  the  morning  early.^*^ 

7.  Nations  were  troubled,^^  and  kingdoms  were  bowed  down  :^^  He 
uttered  His  voice  ;^^  the  earth  trembled. 

8.  The  Lord  of  armies  is  with  us :  the  God  of  Jacob  is  our  pro- 
tector. 

9.  Come,  and  behold  ye  the  works  of  the  Lord :  what  wonders 
He  hath  done  upon  earth,^^  10.  making  wars  cease  even  to  the  ends 
of  the  earth. 

He  shall  destroy  the  bow,  and  break  the  weapons  :^^  and  the 
shield^®  He  shall  burn  in  the  fire. 

11.  Be  still  and  see  that  I  am  God  :^^  I  will  be  exalted  among  the 
nations,  and  I  will  be  exalted  in  the  earth. 

12.  The  Lord  of  armies  is  with  us :  the  God  of  Jacob  is  our  pro- 
tector. 


2  n.  p.  "God  is  our  refuge  and  strength."  The  pronoun  is  not  added  to  God  in  the  text.  St.  Jerome : 
"  auxilium  in  tribulationihus  inventus  es  validum." 

3  P.  "A  very  present  help  in  our  troubles."  The  text  may  be  translated :  "He  hath  been  found  a 
great  help  in  our  troubles."  The  Septuagint  and  Vulgate  refer  the  verb  to  the  troubles  which  overtook 
the  Israelites.  Many  understand  the  psalm  of  the  deliverance  of  Jerusalem  from  Sennacherib.  It  is 
applied  by  the  fathers  to  the  deliverance  of  the  church  from  persecution. 

4  The  text  refers  these  convulsions  of  nature  to  the  action  of  the  Deity.  Amidst  the  direst  calamities 
Ave  should  never  lose  confidence  in  the  divine  protection.  Events  the  most  improbable  are  mentioned  ta 
show  that,  even  in  extreme  cases  we  should  not  despair.  The  church,  in  the  midst  of  calamities  which 
threaten  her  with  destruction,  never  ceases  to  confide  in  her  Divine  Protector. 

6  H.  "  Its  waters." 

0  Under  the  images  of  a  thunderstorm  and  earthquake,  the  commotions  of  the  heathen  are  described. 

7  With  the  swelling  of  the  sea. 

8  II.  P.  "  Streams."  No  river  flowed  through  Jerusalem :  but  the  church  is  likened  to  a  river  flowing 
in  her  midst,  its  various  branches  spreading  gladness  and  blessing,  by  the  gentle  course  of  its  waters. 
Apoc.  xxii.  1. 

9  P.  "  The  holy  place  of  the  tabernacles  of  the  Most  High" — His  chosen  dwelling. 

10  Seasonably,  in  due  time. 

11  The  text  expresses  the  tumultuous  rage  of  the  gentiles. 

12  p_  « Were  moved,"  shaken,  convulsed.  is  Thunder. 

11  II.  P.  "  What  desolations  He  hath  made  on  the  earth."  Calamities  overtake  sinners  by  the  direction 
of  Providence,  to  recall  them  to  duty. 

15  The  spear. 

16  The  term  may  be  understood  of  a  war-chariot. 

17  God  calls  on  the  nations  to  consider  the  works  of  divine  power. 


PSALM   /XL  VI.  101 

PSALM    XLVI.  — Hebrew    xlvii. 

Onmes  gentes,  plaudite. 

1.  Unto  the  end,  for  the  sons  of  Core.^ 

2.  0  clap  your  hands,  all  ye  nations  :^  shout  unto  God  with  the 
voice  of  joy. 

3.  For  the  Lord  is  high,^  terrible:  a  great  King  over  all  the 
earth. 

4.  He  hath  subdued  the  people  under  us,  and  the  nations  under 
our  feet.* 

5.  He  hath  chosen  for  us  His  inheritance,^  the  beauty  of  Jacob*^ 
which  He  loved. 

6.  God  is  ascended  with  jubilee,  and  the  Lord  with  the  sound  of 
the  trumpet.'^ 

7.  Sing  praises  to  our  God,  sing  ye :  sing  praises  to  our  King, 
sing  ye, 

8.  For  God  is  the  King  of  all  the  earth :  sing  ye  wisely. 

9.  God  shall  reign  over  the  nations:  God  sitteth  on  His  holy 
throne. 

10.  The  princes  of  the  people^  are  gathered  together  with  the 
God  of  Abraham  ^  for  the  strong  gods  of  the  earth^^  are  exceedingly 
exalted.^* 


^  Besides,  the  text  has :  "  A  Canticle." 

2  This  can  scarcely  be  considered  as  addressed  to  the  heathen  nations,  "who  could  not  be  called  on  to 
sympathize  with  the  Israelites  in  their  triumphs.    It  well  suits  the  nations  converted  to  Christ. 

3  Supreme,  exalted  above  all. 

*  Victories  obtained  over  enemies  are  properly  ascribed  to  the  Lord  of  armies.  See  Isaiah  Ix.  14  ; 
Ezek.  xxxix.  10.  The  Israelites  gratefully  acknowledged  the  victories  obtained  over  the  Chananeans  to 
be  His  gracious  favors. 

6  He  hath  chosen  us  for  His  inheritance :  or,  He  hath  chosen  an  inheritance  for  us.  He  has  made  us 
His  special  people,  and  given  us  a  land  to  dwell  in. 

6  The  excellent  portion  assigned  to  Jacob,  whom  God  specially  loved ;  whilst  to  Esau  He  gave  the 
mountains  of  Seir. 

7  This  was  literally  accomplished  in  the  translation  of  the  ark.  2  Kings  vi.  15.  The  ascension  of 
our  Lord  into  heaven  was  attended  with  no  sounds  of  musical  instruments,  but  was  hailed  with  joy  by 
the  angels  of  God. 

8  The  generous  and  munificent 

0  H.  P.  "The  people  of  the  God  of  Abraham."  Dj;  may  be  a  preposition  signifying  "with,"  or  a 
noun  meaning  "people,"  according  as  it  is  punctuated.  Olshausen  thinks  that  the  same  letters  should 
be  repeated  with  different  points :  "  with  the  people."  The  gathering  of  princes  of  the  nations  Avas  for 
the  purpose  of  worship  with  the  people  of  the  God  of  Abraham,  the  Jews.  We  know  of  no  historical 
fact  to  which  the  text  may  be  referred,  which,  however,  is  splendidly  fulfilled  in  the  Christian  church. 

W  H.  P.  "  The  shields  of  the  earth  belong  unto  God."  Princes,  who  are  often  figuratively  styled  shields, 
may  be  meant.  St.  Justin  and  the  Greeks  generally  understand  it,  that  "the  strong  ones  of  the  earth 
were  raised  up  against  God."  The  text  may  mean  that  the  princes,  who  are  of  God,  representing  His 
authority,  were  assembled. 

11  H.  P.  "  He  is  exceedingly  exalted," 


102  PSALM      XLVir. 

PSALM    XLYII.  — Hebrew    XLviri. 

Magnus  Dominus. 

1.  A  PSALM  of  a  canticle,  for  tlie  sons  of  Core,  on  the  second  daj 
of  the  week.^ 

2.  Great  is  the  Lord,  and  exceedingly  to  be  praised  in  the  city  of 
our  God,  in  His  holy  mountain. 

3.  With  the  joy  of  the  whole  earth^  is  mount  Sion  founded,^  on  the 
sides  of  the  north,  the  city  of  the  great  King.* 

4.  1t\  her  houses  shall  God  be  known,^  when  He  shall  protect  her. 

5.  For  behold,  the  kings  of  the  earth  assembled  themselves  :^  they 
gathered  together. 

6.  So  they  saw,  and  they  wondered :  they  were  troubled :  they 
were  moved  -J  7.  Trembling  took  hold  of  them. 

There  were  pains  as  of  a  woman  in  labor. 

8.  With  a  vehement  wind^  Thou  shalt  break  in  pieces  the  ships  of 
Tharsis.^ 

9.  As  we  have  heard,^*^  so  have  we  seen  in  the  city  of  the  Lord  of 
hosts,  in  the  city  of  our  God :  God  hath  founded  it  forever. 

10.  We  have  received"  Thy  mercy,  0  God,  in  the  midst  of  Thy 
temple. 

11.  According  to  Thy  name,  0  God,  so  also  is  Thy  praise  unto- 
the  ends  of  the  earth  :  Thy  right  hand  is  full  of  justice. 

12.  Let  mount  Sion  rejoice,  and  the  daughters  of  Juda^^  be  glad : 
because  af  Thy  judgments^  0  Lord. 

13.  Surround  Sion,  and  encompass  her :  tell  ye  of  her^^  towers. 


1  No  mention  is  made  of  the  second  day  of  the  week  in  the  Hebrew. 

2  ?,  '•  Beautiful  for  situation,  the  joy  of  the  whole  earth,  is  Mount  Sion."    This  could  b©  said  of  Jerur 
salem  only  in  an  imperfect  sense :  it  is  eminently  true  of  the  church.    St.  Jerome  has  ''specioso  germine." 

3  Of  the  foundation  nothing  is  said  in  the  text.    Mount  Sion  is  praised  as  the  site  of  the  temple. 

*  The  ancient  city  of  Jerusalem  was  to  the  south :  the  iiew  eity,  which  contained  the  temple,  was  to 
the  north. 

■>  In  the  palaces  or  towers  of  this  great  city  the  power  of  God  is  displayed.    He  will  protect  it.. 

0  The  combined  forces  of  Ammonites,  Moabites  and  Syrians  attacked  Josaphat.    II  Par.  xx.  1,  2,  23. 

"  P.  "  They  passed  by."    They  soon  dispersed. 

8  An  Eastern  wind. 

9  The  Hebrews,  as  St.  Jerome  informs  us,  took  ships  of  Tharsia  in  a  general  sense  for  large  vessels,, 
such  as  those  usually  sailing  to  that  port. 

10  From  ancient  tradition  and  prophetic  oracles. 

U  P.  "  Wo  have  thought  of"    The  Hebrew  means :  "  we  conceive,"^-contemplate.    St.  Jerome  Ivas  r 
"  oisUmavimus" 

12  The  lesser  cities;  or  simply  the  Jewish  females  who  sang  in  the  temple. 

13  There  is  no  preposition  in  the  text.    In  of  the  Vulgate  seems  eq^uivalent  totZe,  of.    St.  Jerome  transi* 
latea  it :  "  numerate  turves  ejus" 


PSALM      XL  VIII.  103 

14.  Set  your  hearts  on  her  strength  :^*  and  distribute  her  houses,^^ 
that  ye  may  relate  it  in  another  generation. ^^ 

15.  For  this  is^''  God,   our  God  unto  eternity,  and  forever  and 
ever :  He  shall  rule  us^^  for  evermore.^^ 


PSALM    XLYIII.  — Hebrew    xlix. 

Audite  hcec  omnes  gentes. 

1.  Unto  the  end,  a  psalm  for  the  sons  of  Core. 

2.  Hear  these  things,  all  ye  nations :  give  ear  all  ye  inhabitants 
of  the  world.  ^ 

3.  All  ye  that  are  earth-born,^  and  ye  sons  of  men  :^  both  rich  and 
poor  together. 

4.  My  mouth  shall  utter  wisdom ;  and  the  meditation  of  my  heart* 
understanding. 

5.  I  will  incline  my  ear  to  a  parable  :^  I  will  open  my  proposition^ 
on  the  harp. 

6.  Why  shall  I  fear  in  the  evil  day  V  the  iniquity  of  my  heel  shall 
encompass  me.^ 


1*  Pay  attention  and  see  her  strength. 

i»  Mark  distinctly  her  palaces,  towers  and  ramparts.    The  Hebrew  term,  which  is  not  found  elsewhere, 
is  thought  to  imply  detailed  inspection  of  them, 
ic  To  record  it  for  the  admiration  of  posterity. 

17  God,  who  is  worshipped  in  Sion,  is  our  God. 

18  Conduct,  guide. 

19  The  present  reading  is  unto  death :  niO~7]7-  Rabin  Ezra  explains  it  aa  meaning  eternally,  which 
supposes  a  different  reading:  Bychy-     This  is  approved  of  by  Rosenmliller,  and  partially  by  Olshausen. 

1  This  is  a  grand  exordium. 

2  Of  low  birth. 

3  Of  noble  birth. 

*  The  thoughts  of  his  heart,  to  which  he  means  to  give  utterance,  are  replete  with  instruction. 

5  Ps.  Ixxvii.  2 :  Matt.  xiii.  35.  The  psalmist  may  be  conceived  as  listening  to  inspiration ;  or  a  choir 
may  be  supposed  to  respond  to  the  invitation  to  hear. 

6  Enigma — mysterious  saying. 

7  n.  P.  "  In  the  days  of  evil."  St.  Jerome  has  also  the  plural.  The  psalmist  asks  himself  why 
should  he  entertain  fear,  even  in  the  worst  of  times,  whilst  his  enemies,  however  wealthy^and  powerful, 
are  but  mortal. 

8  P.  "When  the  iniquity  of  my  heels  shall  compass  me  about?"  This  clause  is  united  with  the  pre- 
ceding in  one  sentence,  so  that  it  determines  the  evil  days  to  be  those  in  which  the  iniquity  of  his  heels 
compasses  him  about.  The  Vulgate  separates  them,  and  puts  this  clause  aCBrmativcly.  St.  Jerome  puts 
two  distinct  notes  of  interrogation.  Rosenmiiller  explains  it  in  this  way:  "the  iniquity  of  those  who 
lie  in  wait  for  me,  shall  encompass  me."  The  term  which  signifies  heel,  with  different  punctuation 
means  to  supplant.  The  secret  efforts  of  his  enemies  for  his  overthrow  may  be  alluded  to.  Although 
this  might  be  an  occasion  of  fear,  yet  his  confidence  in  divine  protection  supported  him. 


104  PSALM      XLVIII. 

7.  They  tliat  trust  in  their  own  strength,^  and  glory  in  the  multi- 
tude of  their  riches. ^^ 

8.  A  brother  redeemeth  not/^  man^^  shall  not  redeem  :^^  he  shall 
not  give  to  God  his  ransom.^* 

9.  And  the  price  of  the  redemption  of  his^^  soul  i^*^  and  he  shall 
labor  forever,^^  10.  and  shall  still  live  unto  the  end.^* 

11.  He  shall  not  see  destruction,^^  -yvhen  he  shall  see  the  wise 
dying  :  the  senseless  and  the  fool  shall  perish  together  :^ 

And  they  shall  leave  their  riches  to  strangers :  12.  and  their 
sepulchres^^  shall  be  their  houses  forever. 

Their  dwelling  places  for  all  generations  :^  they  have  called  their 
lands  by  their  names.^^ 

13.  And  man  when  he  was  in  honor  did  not  understand  :^^  he  is 
compared  to  senseless  beasts,  and  is  become  like  to  them.^^ 


0  H,  P.  "  Wealth."    St.  Jerome  translates  it  in  substance  like  the  Vulgate  :  '•foriitudine  Siia." 

10  Ills  enemies  relied  on  their  power  and  wealth  to  accomplish  his  destruction. 

11  The  nearest  relative— a  brother — cannot  save  his  brother  from  death  by  any  amount  of  money. 

12  A  nobleman. 

13  The  negation  must  be  understood  to  be  repeated,  as  is  often  the  case.  The  Vulgate  may  thus  be 
translated:  "a  brother  doth  not  redeem;  no  man  shall  redeem,"  St.  Jerome  has  simply:  "a  man 
redeeming  shall  not  redeem  a  brother."  P.  "  None  of  them  can  by  any  means  redeem  his  brother."  St. 
Basil  supports  this  reading. 

1*  To  rescue  him  from  death. 

15  H.  "Their." 

16  P.  "And  the  redemption  of  their  soul  is  precious."  A  greater  amount  was  required  than  it  was 
possible  to  give :  in  other  words,  no  ransom  was  accepted.  St.  Jerome  translates  it:  "  there  is  no  price 
for  the  ransom  of  their  soul." 

17  P.  "And  it  ceaseth  forever."  St.  Jerome :  "sed  quiescet  in  scecula."  St  Chrysostom  quotes  a  similar 
version  of  an  ancient  interpreter,  and  explains  it  of  the  rest  of  the  just  Baan  from  his  labors.  Rosen- 
miiller  explains  the  text  of  the  rich  man,  who  desists  from  all  attempts  to  purchase  exemption  from 
death,  knowing  that  it  cannot  be  purchased. 

18  The  preceding  verse  is  enclosed  in  parenthesis  in  P.,  so  that  this  is  made  to  appear  the  object  of  the 
ransom,  namely,  to  live  always  and  escape  death :  which  interpretation  is  supported  by  Rosenmiiller. 
It  may  also  be  referred  to  the  just  man,  who,  although  he  cannot  escape  death,  finds  in  it  rest  from  his 
labors,  and  lives  forever. 

19  "  The  pit."  It  also  signifies  corruption  or  destruction.  The  just  man  shall  not  experience  the 
unhappy  end  of  sinners. 

20  The  wise  and  holy,  as  well  as  the  stupid  and  sensual,  are  subject  to  death. 

21  p,  i(  Their  inward  thought  is."  The  Hebrew  term  for  sepulchre,  by  a  transposition  of  letters,  means 
the  interior,  which  is  the  received  reading.  An  ancient  Greek  interpreter,  mentioned  by  St.  Chrysos- 
tom, so  understood  it.  St.  Jerome  gives  the  same  translation.  St.  Chrysostom  explains  it  of  the  furni- 
ture and  wealth  in  their  houses:  but  the  moderns  understand  it  of  their  thought,  which  is,  that  their 
possessions  are  lasting.  Ewald  and  other  moderns  prefer  the  reading  of  the  Septuagint,  which  gives  a 
more  connected  meaning,  as  Olshausen  observes. 

22  As  if  they  should  live  always  to  enjoy  them.  23  Marking  them  as  their  own. 

24  II.  P.  "  Nevertheless,  man  being  in  honor  abideth  not."  The  Syriac  interpreter,  as  well  as  the 
Septuagint,  had  a  reading  slightly  different  p?^  ^3^,  which  is  followed  by  Ewald,  and  is  found  in  the 
last  verse.  This  ascribes  man's  downfall  to  his  want  of  intelligence,  and  consequent  depravity.  The 
text  represents  him  as  subject,  like  the  beasts,  to  the  necessity  of  death,  however  honored  and  wealthy 
he  may  be. 

85  In  his  death  man  is  like  the  brute  beast ;  but  his  spirit  survives. 


P  S  A  L  M      X  L  V  1 1 1 .  105 

14.  This  their  way  is  their  ruin  ',^  and  afterwards^  they  shall  de- 
light in  their  sayings.^^ 

15.  They  are  laid  in  helP^  like  sheep  :  death  shall  feed  upon  them. 
And  the  just  shall  have  dominion  over  them  in  the  morning  :^^  and 

their  help^^  shall  decay  in  hell  from  their  glory.^^ 

16.  But  God  will  redeem  my  soul  from  the  power  of  hell,^  when^ 
He  shall  receive  me. 

IT.  Be  not  thou  afraid  when  a  man  shall  be  made  rich,  and  when 
the  glory^  of  his  house  shall  be  increased. 

18.  For  when  he  shall  die,  he  shall  take  nothing  away ;  nor  shall 
his  glory  descend  with  him. 

19.  For  in  his  lifetime  his  soul  will  be  blessed  ;^  and  he  will  praise 
thee  when  thou  shalt  do  well  to  him.^'' 

20.  He  shall  go  into  the  generations^^  of  his  fathers :  and  he  shall 
never  see  light.^^ 

21.  Man  when  he  was  in  honor,  did  not  understand :  he  hath  been 
compared  to  senseless  beasts,  and  made  like  to  them. 


28  H.  P.  "  This  their  way  is  their  folly."  The  Hebrew  term  rendered  by  the  Vulgate  scandalum,  may 
be  rendered  folly,  as  it  is  by  St.  Jerome. 

27  H.  P.  "  Their  posterity." 

28  «  ApproTe  their  sayings."  Notwithstanding  the  evidence  of  blasted  hopes  presented  by  their  death, 
their  children  adopt  the  same  views,  and  use  the  same  boastful  language.  "  Their  mouth"  is  put  in  the 
text  for  their  language. 

29  Mowed  down  by  death.    Death  is  represented  as  a  shepherd  who  gathers  the  sheep  into  the  fold. 

80  The  just  shall  soon  tread  on  the  graves  of  the  wicked.  The  morning  is  here  taken  for  a  short  time, 
at  an  early  period.  The  term  rendered :  "  shall  have  dominion,"  in  the  Protestant  version,  as  well  as  in 
ours,  may  be  taken  for  treading  on  their  graves.  The  phrase  is  employed  to  show  the  vanity  of  the 
pride  of  the  rich. 

31  "Their  figure." — St.  Jerome.    Their  beauty,  splendor,  glory. 

32  p,  H.  "  From  their  dwelling."  St.  Jerome  so  understands  it.  They  exchange  their  magnificent 
dwellings  for  the  gloom  of  the  grave.  Olshausen  maintains  that  the  text  has  suffered  alteration,  so  that 
the  meaning  of  this  passage  cannot  be  ascertained. 

83  The  psalmist  feels  confident  that  God  will  favor  and  protect  him.  Although  mortal,  he  might  hope 
to  escape  a  sudden  or  violent  death.  Christ  alone  could  say^  that  God  His  Father  would  rescue  Him  from 
the  power  of  hell,  by  granting  Him  to  triumph  over  death,  and  receiving  Him  in  glory. 

34  «  For," 

35  Wealth. 

36  P.  "  He  blessed  his  soul:"  he  took  complacency  in  himself,  and  flattered  himself. 

37  H.  P.  "Men  will  praise  thee,  when  thou  dost  well  to  thyself."  St.  Jerome  had  the  same  reading. 
One  or  two  manuscripts  give  the  reading  of  the  Septuagint  and  Vulgate.  Men  extol  the  prosperous 
man,  who  lives  sumptuftusly.    Olshausen  regards  the  text  as  obscure. 

88  The  text  is  in  the  singular  number. 

39  He  shall  not  return  to  life.  This  does  not  exclude  the  existence  of  departed  spirits  in  a  different 
state  from  the  present. 


106  PSALM      XLIX. 


PSALM    XLIX.  — Hebkew    l. 

Deus  deorum, 

1.  A  PSALM  for  Asaph.  ^ 

The  God  of  gods,^  the  Lord  hath  spoken,  and  He  hath  called  the 
earth,^ 

From  the  rising  of  the  sun  to  the  going  down  thereof:  2.  Out  of 
Sion  the  loveliness  of  his  beauty.'* 

3.  God  shall  come  manifestly  :^  our  God  shall  come,  and  He  shall 
not  keep  silence. 

A  fire  shall  burn  before  Him ;  and  a  mighty  tempest^  shall  he 
round  about'^  Him. 

4.  He  shall  call  heaven  from  above,  and  the  earth  to  judge  His 
people.^ 

5.  Gather  ye  together  His  saints  to  Him,  who  seal  His  covenant 
by  sacrifices.^ 

6.  And  the  heavens  shall  declare  His  justice  :  for  God  is  judge. 

7.  Hear,  0  My  people,  and  I  will  speak :  0  Israel,  and  I  will 
testify  to^^  thee :  I  am  God  thy  God. 

8.  I  will  not  reprove^^  thee  for  thy  sacrifices :  and^^  thy  burnt- 
offerings  are  always  in  My  sight. 

9.  I  will  not  take  calves  out  of  thy  stalls  :^^  nor  he-goats  out  of 
thy  flocks. 


1  He  was  one  of  the  chief  chanters.    1  Par.  xxv. 

2  There  is  but  one  God,  who,  as  St.  Chrysostom  remarks,  is  here  styled  God  of  gods,  to  intimate  His 
infinite  superiority  to  all  that  were  so  called.  As  the  term  was  also  applied  to  judges,  it  may  be  under- 
stood with  reference  to  them.  God,  whose  justice  they  dispense,  is  infinitely  elevated  above  them. — 
P.  after  St.  Jerome,  has :  "  The  mighty  God,  even  the  Lord,  hath  spoken." 

3  As  Judge,  He  summons  all  the  inhabitants  of  the  earth  before  His  judgment  seat. 

4  Is.  ii.  3.  The  manifestation  of  His  presence  and  power  in  the  earthly  Jerusalem  was  a  type  of  His 
future  glory  in  judgment. 

5  To  judgment.    H.  P.  "God  hath  shone."    A  verb  is  wanting  to  make  the  preceding  sentence  perfect. 

6  The  lightning  flashes  and  the  thunderstorm  are  usually  employed  by  the  psalmist  to  express  the 
terrors  of  Divine  Majesty. 

7  The  description  given  by  our  Lord  of  the  prelude  of  the  last  judgment  corresponds  with  this  state- 
ment. 

8  Heaven  and  earth — angels  and  men — are  to  witness  the  judgment. 

9  The  text  means  to  strike  a  covenant,  and  confirm  it  by  the  ofiering  of  sacrifices.  Tlie  pronoun  is 
throughout  this  verse  in  the  first  person  in  the  Hebrew.  P.  "  those  that  have  made  a  covenant  with  Me 
by  sacrifice."    St.  Jerome:  " qui feriunt pactum  meum  in  sacrificio." 

10  Against,  "Inte:"  St.  Jerome. 

11  I  will  not  complain  of  the  neglect  to  offer  them, 

12  "For."    The  conjunction  has  oftsn  the  force  of  a  causal  particle. 

13  The  Hebrew  term  which  signifies  house,  was  applied  to  the  stalls  of  animals. 


PSALM      XLIX.  107 

10.  For  all  the,  beasts  of  the  woods  are  Mine ;  the  cattle  on  the 
hills,  and  the  oxen.^* 

11.  I  know  all  the  fowls  of  the  air  ;^^  and  the  beauty  of  the  field^® 
is  Mine. 

12.  If  I  were  hungry,  I  would  not  tell  thee :  for  the  world  is 
Mine,  and  the  fullness  thereof. 

13.  Shall  I  eat  the  flesh  of  bullocks  ?  or  shall  I  drink  the  blood 
of  goats? 

14.  Ofier  to  God  the  sacrifice  of  praise,^''  and  pay  thy  vows  to  the 
Most  High. 

15.  And  call  upon  Me  in  the  day  of  trouble.  I  will  deliver  thee, 
and  thou  shalt  glorify  Me.  ^ 

16.  But  to  the  sinner  God  hath  said :  Why  dost  thou  declare  My 
precepts,  and  take  My  covenant  in  thy  mouth  ? 

17.  Seeing  thou  hast  hated  discipline,^^  and  hast  cast  My  words 
behind  thee, 

18.  If  thou  didst  see  a  thief,  thou  didst  run  with  him :  and  thou 
hast  been  partaker  with  adulterers. 

19.  Thy  mouth  hath  abounded  with  evil,  and  thy  tongue  hath 
framed  deceits. 

20.  Sitting  thou  didst  speak  against  thy  brother,  and  didst  lay  a 
stumbling-block^^  for  thy  mother's  son  :^^  21.  these  things  hast  thou 
done  and  I  was  silent. 

Thou  thoughtest  unjustly^^  that  I  am  like  to  thee :  I  will  reprove 
thee,  and  set^  them  before  thy  face. 

22.  Understand  these  things  ye  that  forget  God :  lest  He  seize^ 
on  you,  and  there  be  none  to  deliver  you. 


1*  St.  Jerome :  "pecudes  in  montibus  millium :"  "  cattle  on  a  thousand  hills."  The  same  term,  with 
diflTerent  punctuation,  means  thousand,  or  ox.  The  Syriao  version  agrees  with  the  Septuagint  and  Vul- 
gate.   Olshausen  finds  difficulty  in  either  interpretation,  and  suggests  a  different  reading. 

15  The  text  has :  "  birds  of  the  mountains."  Manuscript  No.  40,  Kennicott,  has  the  Vulgate  reading, 
which  Herder  adopts. 

IS  So  the  Septuagint  and  many  of  the  ancients  translated  the  term,  which,  however,  is  elsewhere  taken 
for  a  wild  beast,  Ps.  Ixxix.  14.    I  have  translated  mecum  mine,  after  Martini,  mia. 

17  "  Sacrifice  praise  to  Qod."  The  inadequacy  of  animal  sacrifices  is  clearly  intimated.  God  at  all 
times  required  the  homage  of  the  mind  and  heart— praise  and  worship.  The  praise  of  God  is  called 
sacrifice,  because  it  implies  the  recognition  of  the  Divine  Sovereignty. 

18  Correction,  restraints. 

19  Gesenius  understands  by  it  a  stone  to  trip  him  up,  or  a  trap  to  catch  him.  Some  translate  it  reproach, 
calumny.    The  term  does  not  occur  elsewhere. 

20  Uterine  brothers  were  more  attached  to  each  other. 

21  It  is  marked  as  an  adverb  in  the  Roman  edition  of  the  Vulgate. 

22  « Thy  sins,"  understood. 

83  The  text  is  in  the  first  person.    The  verb  signifies  to  seize  with  violence. 


108  PSALM      L . 

23.  The  sacrifice  of  praise  shall  glorify  Me :  and  there^*  is  the 
way  by  which  I  will  show  him  the  salvation  of  God. 


PSALM    L.  — Hebrew    li. 

Miserere. 

1.  Unto  the  end,  a  psalm  of  David,  2.  when  Nathan  the  prophet 
came  to  him,  after  he  had  sinned  with  Bethsabee.     (2  Kings  xii.) 

3.  Have  mercy  on  me,  0  God,  according  to  Thy  great^  mercy. 
And  according  to  the  multitude  of  Thy  tender  mercies  blot  out  my 

iniquity. 

4.  Wash  me  yet  more^  from  my  iniquity,  and  cleanse  me  from  my 
sin. 

5.  For  I  know  my  iniquity,  and  my  sin  is  always  before  me. 

6.  Against  Thee^  only  have  I  sinned,  and  I  have  done  evil  before 
Thee  :  that  Thou  mayst  be^  justified  in  Thy  words,  and  mayst  over- 
come^ when  Thou  art  judged.^ 

7.  For^  behold,  I  was  conceived  in  iniquities,^  and  in  sins  did  my 
mother  conceive^  me. 

8.  For^^  behold.  Thou  lovest  truth  :^^  the  secret  and  hidden  things 
of  Thy  wisdom  Thou  hast  made  manifest  to  me.^^ 


24  St.  Jerome  hag  ^'qui  ordinat  viam."  The  change  of  a  point  q^  has  given  occasion  to  this  differ- 
ence of  interpretation :  "  he  that  sets  the  way,"  is  taken  for  him  who  determines  on  the  right  path.  Man 
manuscripts  have  "schin."  The  Syriac  interpreters  support  the  Vulgate  reading,  which  even  Luther 
adopted."       -  •  ■  i  The  epithet  is  not  in  the  text. 

2  The  text  contains  two  verbs :  "  multiply,  wash  me :"  P.  "  wash  me  thoroughly," 

3  The  offence  against  God  constitutes  the  malice  of  sin,  and  makes  the  personal  wrong  involved  in 
the  act,  almost  disappear,  in  comparison  of  the  insult  to  the  divine  majesty.  A  king,  like  David,  not 
subject  to  any  civil  tribunal,  felt  that  in  sinning,  he  had  exposed  himself  to  divine  justice  only.  This 
psalm  is  generally  believed  to  have  reference  to  his  sin  with  the  wife  of  "Uriah. 

4  The  text  may  be  rendered:  "wherefore  Thou  wilt  be  justified."  The  Septuagint  and  Vulgate,  with 
which  the^Protestant  version  agrees,  specify  the  result,  as  If  it  were  the  end  had  in  view,  as  is  familiar 
with  Hebrew  writers.    God  is  said  to  be  justified,  when  the  justice  of  His  judgments  is  made  manifest. 

5  H.  P.  "  Be  clear."  This  is  equivalent  to  being  acquitted.  Men  seem  to  arraign  God,  when  they 
call  in  question  His  decrees. 

6  H.  P.  "When  Thou  judgest."  The  Vulgate  follows  the  Septuagint,  which  is  even  quoted  by  St. 
Paul,  Rom.  iii.  4.  He  proves  that  God  never  fails  to  fulfill  His  promises,  and  is  therefore  triumphant  in 
every  scrutiny  to  which  His  measures  are  subjected. 

1  No  corresponding  tei"m  is  in  the  text. 

8  H.  P.  "  Shapen  in  iniquity."  RosenmliUer  maintains  that  the  psalmist  states  this  circumstance  in 
extenuation,  on  account  of  his  innate  propensity  to  sin. 

9  The  same  interpreter  supports  the  Vulgate  meaning. 

10  «  For"  is  without  warrant  in  the  text.    The  ancient  interpreters  freely  added  conjunctive  particles. 

11  H.  P.  "In  the  inward  parts."  The  Hebrew  term  is  thought  to  mean  "the  reins."  God  loves 
sincerity. 

13  H.  P.  "In  the  hidden  part  Thou  shalt  make  me  know  wisdom."    The  Septuagint  unites  the  two 


PSALM      L .  109 

9.  Thou  wilt  sprinkle  me  with  hyssop/^  and  I  shall  be  cleansed : 
Thou  wilt  wash  me,  and  I  shall  be  made  whiter  than  snow. 

10.  To  my  hearing  Thou  wilt  give  joy  and  gladness  :^^  and  the 
bones  that  are  humbled^^  shall  rejoice. 

11.  Turn  away  Thy  face  from  my  sins,  and  blot  out  all  my  ini- 
quities. 

12.  Create  a  clean  heart  in  me,  0  God :  and  renew  a  right  spirit 
within  me.^® 

13.  Cast  me  not  away  from  Thy  face ;  and  take  not  Thy  holy 
Spirit  from  me. 

14.  Restore  to  me  the  joy  of  Thy  salvation,  and  strengthen  me 
with  a  perfect^'^  spirit. 

15.  I  will  teach  the  unjust  Thy  ways :  and  the  wicked  shall  be 
converted  to  Thee. 

16.  Deliver  me  from  blood,^^  0  God,  Thou  God  of  my  salvation : 
and  my  tongue  shall  extol  Thy  justice. 

17.  0  Lord,  Thou  wilt  open  my  lips :  and  my  tongue  shall  declare 
Thy  praise. 

18.  For  if  Thou  hadst  desired  sacrifice,  I  would  indeed  have  given 
it :  with  burnt-offerings  Thou  wilt  not  be  delighted. 

19.  A  sacrifice^^  to  God  is  an  afflicted  spirit:    a  contrite  and 
humbled  heart,  0  God,  Thou  wilt  not  despise. 

20.  Deal  favorably,  0  Lord,  in  Thy  goodwill  with  Sion ;  that  the 
walls  of  Jerusalem  may  be  built  up.^ 

21.  Then  shalt  Thou  accept  the  sacrifice^^  of  justice,  oblations  and 
whole  burnt-ofi'erings :  then  shall  they  lay  calves  upon  Thy  altar. 


terms,  and  understands  them  of  secret  and  hidden  things.  God  gives  \risdom  to  His  worshipers,  who 
worship  in  spirit  and  truth,  and  imparts  to  them  true  knowledge.  Divine  mysteries  are  concealed  from 
the  proud,  and  revealed  to  lowly  and  childlike  worshipers, 

13  Lev.  xiv.  6 :  Numbers  xix.  18.  This  alludes  to  the  legal  rite  of  purification.  God  bestows  far 
higher  purity  of  soul. 

1*  The  assurance  of  pardon  follows  penance. 

15  Bruised  and  crushed. 

10  "  Within  my  bowels." 

17  P.  "  With  Thy  free  spirit."    St.  Jerome  uses :  "potenti." 

18  From  the  guilt  of  blood-shed — the  death  of  Uriah. 
I9jll.  P.  "Sacrifices." 

20  This  marks  the  time  of  the  captivity.  Some  think  that  it  was  added  by  an  inspired  writer  at  that 
time.  Others  conjecture  tliat  the  whole  psalm  was  then  composed,  and  explain  it  witliout  reference  to 
the  actual  title. 

81  "  Sacrifices  of  justice,"  prescribed  by  the  law,  and  accompanied  with  suitable  dispositions. 


110  PSALM      LI. 

PSALM    LI.  — Hebrew  lii. 

Quid  gloriaris. 

1.  Unto  the  end,  understanding  for  David, 

2.  When  Doeg  the  Edomite  came  and  told  Saul  -}  David  went  to 
the  house  of  Achimelech.     (1  Kings  xxii.  9.) 

3.  Why  dost  thou  glory  in  malice,  thou  that  art  mighty  in  ini- 
quity V 

4.  All  the  day  long^  thy  tongue  hath  devised  injustice  :*  as  a  sharp 
razor,  thou  hast  wrought  deceit.^ 

5.  Thou  lovest  malice  more  than  goodness ;  and  iniquity^  rather 
than  to  speak  righteousness. 

6.  Thou  hast  loved  all  the  words  of  ruin,^  0  deceitful  tongue. 

T.  Therefore  will  God  destroy  thee  forever :  He  will  pluck  thee 
out,  and  remove  thee  from  thy  dwelling-place :  and  thy  root  out  of 
the  land  of  the  living. 

8.  The  just  shall  see  and  fear,  and  shall  laugh  at  him,  and  say  :^ 
9.  Behold  the  man  that  made  not  God  his  helper;^ 

But  trusted  in  the  abundance  of  his  riches,  and  felt  strong^^  in  his 
vanity.^^ 

10.  But  I,  as  a  fruitfuP^  olive-tree  in  the  house  of  God,^^  have 
hoped  in  the  mercy  of  God  forever,  yea  forever  and  ever. 

11.  I  will  praise  Thee  forever,  because  Thou  hast  done  it  '}^  and  I 
will  wait  on  Thy  name,  for  it  is  good  in  the  sight  of  Thy  saints. 


1  H.  P.  "  And  said  unto  him."    This  is  found  in  St.  Jerome  likewise. 

2  H.  P.  "Thou  mighty  one."  The  Septuagint  added  the  qualification:  "in  iniquity."  St.  Jeromo 
also  connects  it  with  the  adjective,  "in  malitia  potens,"  but  not  with  the  verb :  "gloriaris."  The  reading 
of  the  Septuagint  seems  to  have  arisen  from  the  Hebrew  term  nj;"13>  being  alternately  referred  to  the  two 
words  in  the  midst  of  which  it  is  placed. 

3  H.  " The  mercy  of  God  all  the  day."  So,  likewise,  St.  Jerome.  The  psalmist  relies  on  it  for  hia 
protection  against  the  machinations  of  Doeg. 

4  Iniquities — wrongs.    St.  Jerome  has :  "  insidias." 

6  The  malignant  tongue,  like  a  sharp  razor,  inflicts  a  dangerous  wound. 

6  Falsehood.  Doeg  stated  a  fact,  but  intimated  a  falsehood,  namely,  that  Achimelech  had  combined 
with  David  against  Saul. 

7  P.  "All-devouring  words,"  directed  to  ruin  others. 

8  "And  say."  These  words  have  been  inserted  by  the  Septuagint,  to  introduce  the  remarks  which 
follow.  ^  His  strength  and  refuge. 

10  St.  Jerome  has :  "confortatus  est."  P.  "  was  strengthened."  Olshausen  remarks  that  he  was  not  in 
reality  strengthened,  although  he  conceived  himself  to  be  strong. 

11  The  Septuagint  means  folly.  P.  has :  "  wickedness."  St.  Jerome  translates  it :  "  in  insidiis  suis," 
which  may  mean  stratagems  against  just  men,  schemes  of  aggrandisement. 

12  Green. 

13  David  hopes  to  prosper  before  God,  in  His  house,  like  an  ever  green  olive  tree. 

1*  This  may  refer  to  the  protection  already  afforded  him.  It  may  also  be  translated  in  the  future,  and 
express  confidence  that  God  will  come  to  his  relief. 


PSALM      LIII.  Ill 

PSALM    LII.>— Hebrew    liii. 

Dixit  insipiens. 

1.  Unto  the  end,  for  Ma^leth,^  understanding^  to  David. 
The  fooP  said  in  his  heart :  There  is  no  God. 

2.  They  are  corrupted,  and  become  abominable  in  iniquities :  there 
is  none  that  doeth  good. 

3.  God  looked  down  from  heaven  on  the  children  of  men,  to  see  if 
there  were  any  that  did  understand,  or  did  seek  God. 

4.  All  have  gone  aside,  they  are  become  worthless  together :  there 
is  none  that  doeth  good,  no  not  one. 

5.  Shall  not  all  the  w^orkers  of  iniquity  know,  who  eat  up  my 
people  as  they  eat  bread  ? 

6.  They  have  not  called  upon  God :  there  have  they  trembled  for 
fear,  where  there  was  no  fear. 

For  God  hath  scattered  the  bones*  of  them  that  please  men :  they 
have  been  confounded,  because  God  hath  despised  them.^ 

7.  Who  will  give  out  of  Sion  the  salvation  of  Israel  ?  when  God 
shall  bring  back  the  captivity  of  ^  His  people,  Jacob  shall  rejoice,  and 
Israel  shall  be  glad. 


PSALM    LIII.  — Hebrew    liv. 

Beus,  in  nomine  tuo. 

1.  Unto  the  end,  in  canticles,^  understanding  for  David. 

2.  AYhen  the  men  of  Ziph  had  come,  and  said  to  Saul :  Is  not 
David  hidden  with  us  ?^     (1  Kings  xxiii.  19  :  xxvi.  1.) 


1  A  musical  instrument,  or  a  tune. 

2  This  is  in  the  genitive,  as  appears  from  the  Greek. 

3  This  psalm  is  a  repetition  of  Ps.  xiii.,  with  some  variations,  which  may  be  accidental. 

*  God  breaks  in  pieces  the  bones  of  enemies  encamped  around  His  servant.  The  term  is  understood 
by  the  Syrian  interpreter,  as  well  as  by  the  Septuagint,  of  those  who  studied  to  please  men.  Some 
think  that  the  reading  was  originally  the  same  in  both  psalms.  A  different  event  from  that  which  is 
originally  regarded,  may  have  led  to  variations  which  now  exist. 

5  n.  P.  "  Thou  hast  put  them  to  shame,  because  God  hath  despised  them."  David  covered  his  enemies 
with  confusion  by  an  entire  defeat,  because  they  were  objects  of  divine  displeasure.  "  They  have  been 
confounded,"  is  conformable  to  the  Septuagint,  which  Dathe  follows. 

6  The  captives.  This  plainly  has  reference  to  the  captivity.  If  the  psalm  was  composed  by  David 
this  verse  must  have  been  added.    Otherwise  we  may  consider  it  as  composed  during  the  captivity. 

1  Rather,  on  stringed  instruments. 

2  The  men  of  Ziph,  although  of  the  tribe  of  Juda,  acted  as  strangers  and  enemies. 


112  PSALM      LIV. 

3.  Save  me,  0  God,  by  Thy  name,  and  judge  me  in  Thy  strength. 

4.  0  God,  hear  my  prayer :  give  ear  to  the  words  of  my  mouth. 

5.  For  strangers  have  risen  up  against  me :  and  the  mighty^  have 
sought  after  my  life ;  and  they  have  not  set  God  before  their  eyes. 

6.  For  behold,  God  is  my  helper :  and  the  Lord  is  the  protector 
of  my  soul. 

7.  Turn  back  evils  upon  my  enemies :  and  cut  them  off  in  Thy 
truth.* 

8.  I  will  freely^  sacrifice  to  Thee,  and  will  give  praise,  0  God,  to. 
Thy  name :  because  it  is  good : 

9.  For  Thou  hast  delivered  me  out  of  all  trouble :  and  my  eye 
hath  looked  down®  upon  my  enemies. 


PSALM    LIV.  — Hebrew    lv. 

Exaudi,  Deus. 

1.  Unto  the  end,  in  canticles,  understanding  for  David. 

2.  Hear,  0  God,  my  prayer,  and  despise  not  my  supplication:  3. 
Be  attentive  to  me,  and  hear  me. 

I  am  grieved  in  my  exercise  ;^  and  am  troubled,  4.  at  the  voice  of 
the  enemy,  and  at  the  tribulation  of  the  sinner. 

For  they  have  cast  iniquities^  upon  me :  and  in  wrath^  they  were 
troublesome*  to  me. 

5.  My  heart  is  troubled  within  me :  and  the  fear  of  death  is  fallen 
upon  me. 

6.  Fear  and  trembling  are  come  upon  me ;  and  darkness^  hath 
covered  me. 

7.  And  I  said :  Who  will  give  me  wings  like  a  dove,  and  I  will  fly 
and  be  at  rest  ? 


3  H.  p.  "  Oppressors."    St.  Jerome  has :  "/ort&s." 

4  According  to  the  promise  of  protection  which  God  had  made  to  His  servant,  and  His  threats  against 
the  wicked. 

5  He  purposes  to  make  free  offerings,  not  enjoined  in  the  law. 
•5  As  a  conqueror  surveys  the  prostrate  enemy. 

1  St.  Jerome  has :  "  in  meditatione  mea."  P.  "  I  mourn  in  my  complaint."  Olshausen  thinks  that  its 
exact  meaning  cannot  he  determined. 

2  H.  P.  "Iniquity."  They  charged  him  with  crime,  and  acted  unjustly  towards  him.  The  singular 
number  is  found  in  St.  Jerome,  and  in  some  ancient  copies  of  the  Vulgate,  as  also  in  various  commenta- 
tors. 

8  P.  «  Made  a  noise,    St.  Jerome  agrees  with  the  Vulgate. 

*  H.  P.  "They  hate  me."  ^  The  consequence  of  terror. 


PSALM      LIV.  113 

8.  Lo,  I  have  gone*'  far  off  flying  away ;  and  I  abode  in  the  wil- 
derness. 

9.  I  waited  for  him  that  hath  saved  me  from  pusillanimity  of  spi- 
rit/ and  a  storm. 

10.  Cast  down,^  0  Lord,  and  divide  their  tongues ;  for  I  have  seen 
iniquity  and  contradiction  in  the  city. 

11.  ^Day  and  night  shall  iniquity  surround  it  upon  its  walls ;  and 
in  the  midst  thereof  are  labour/^  12.  and  injustice." 

And  usury  and  deceit  have  not  departed  from  its  streets. 

13.  For  if  my  enemy ^^  had  reviled  me,  I  would  verily  have  borne 
with  it. 

And  if  he  that  hated  me  had  spoken  great  things  against  me :  I 
would  perhaps  have  hidden  myself  from  him. 

14.  But  thou  a  man  of  one  mind  :^^  my  guide,  and  my  familiar  : 

15.  Who  didst  take  sweet  meats^^  together  with  me :  in  the  house 
of  God  we  walked  with  consent.^^ 

16.  Let  death  come  upon  them,  and  let  them  go  down  alive  into 
hell:^^ 

For  there  is  wickedness  in  their  dwellings :  in  the  midst  of  them. 

17.  But  I  have  cried  to  God :  and  the  Lord  will  save  me. 

18.  Evening  and  morning,  and  at  noon  I  will  speak  and  declare,^'' 
and  He  will  hear  my  voice. 

19.  He  will  redeem  my  soul  in  peace  from  them  that  advance^^ 
against  me  :  for  among  many  they  were  with  me.^^ 


6  The  text  is  in  the  future.  P.  "Lo!  then  would  I  wander  far  off."  St.  Jerome  has:  ^^ut  procul 
abeam." 

7  H.  P.  "I  would  hasten  my  escape  from  the  windy  storm  and  tempeet."  This  .is  conformable  to  the 
translation  of  St.  Jerome.  The  Septuagint  understood  the  first  term  of  dejection  of  spirit,  from  a  cognate 
word  in  Arabic 

8  "  Sink  them"  better  expresses  the  force  of  thcjVulgate  and  Septuagint.  P.  "  destroy."  Olshausen 
translates  it :  "  root  out." 

9  P.  "Day  and  night  they  go  about  it  upon  its  walls."  The  citizens  indulge  and  display  tlieir  excesses 
constantly,  eyen  in  times  of  danger. 

10  Mischief.  ii  Fraud. 

12  From  the  contemplation  of  the  disorders  common  in  the  city,  the  psalmist  passes  to  exhibit  the 
special  perfidy  of  Achitophel,  who  was  a  striking  image  of  Judas. 

13  Almost  as  myself,  treated  with  unbounded  confidence. 

1*  H.  "  Sweet  counsel."  St.  Jerome :  "  we  had  a  sweet  secret  together."  The  Septuagint  understood 
it  of  agreeable  society. 

15  In  the  concourse,  or  crowd.    P.  "in  company."    St.  Jerome :  "in  terrore." 

16  From  the  individual  whose  perfidy  he  has  described,  he  returns  to  consider  the  multitude. 

17  Meditate  and  cry  out. 

18  The  Latin  interpreter  often  uses  these  terms  to  signify  hostile  approach.  Martini  renders  them 
"  coloro  che  mi  assaliscono."  P.  "  He  hath  delivered  my  soul  in  peace  from  the  battle  that  v;as  against 
me."  Olshausen  takes  this  to  be  the  force  of  the  term.  God  rescued  His  servant  from  his  enemies 
j^nd  gave  him  peace. 

19  St.  Jerome  translates  it :  "  adversum  me."  Martini:  "controdime."    The  assailants  were  numerous. 


114  PSALM      LV. 

20.   God  shall  hear,  and  the  Eternal  shall  humble  them. 

For  there  is  no  change  with  them,^  and  they  do  not  fear  God :  21. 
He  hath  stretched  forth  His  hand  to  repay.^^ 

They  have  defiled  His  covenant:  22.  they  are  divided  by  the 
wrath  of  His  countenance  ;^  and  His  heart  hath  drawn  near.^ 

His  words  are  smoother  than  oil,  and  the  same  are  darts. 

23.  Cast  thy  care  upon  the  Lord,^^  and  He  shall  sustain  thee ;  He 
shall  not  sufier  the  just  to  waver  forever. 

24.  But  Thou,  0  God,  shalt  bring  them  down  into  the  pit  of 
destruction. 

Bloody  and  deceitful  men  shall  not  live  out  half  their  days :  but 
I  will  trust  in  Thee,  0  Lord. 


PSALM    LV.  — Hebrew    lvi 


Miserere  met  Deus. 


1.  Unto  the  end,  for  a  people  that  is  removed  at  a  distance  from 
the  sanctuary :}  for  David,  for  an  inscription^  of  a  pillar,  when  the 
Philistines  held  him  in  Geth. 

2.  Have  mercy  on  me,  0  God,  for  man  hath  trodden  me  under 
foot  :^  all  the  day  long  he  hath  afflicted  me,  fighting  against  me. 

3.  My  enemies  have  trodden  on  me  all  the  day  long ;  for  they  are 
many  that  make  war  against  me. 


20  Their  evil  dispositions  are  unchanged. 

21  P.  "  He  hath  put  forth  his  hands  against  such  as  be  at  peace  with  him :  he  hath  broken  his  covenant." 
This  agrees  with  St.  Jerome's  version.  It  is  understood  of  the  wicked  man.  The  Septuagint  and  Vul- 
gate refer  the  former  clause  to  God,  and  intimate,  that  He  has  interposed  to  inflict  punishment. 

22  St.  Jerome  translates  it :  "his  mouth  is  smoother  than  butter."  P.  "Ilie  words  of  his  mouth 
were  smoother  than  butter."  It  is  easy  to  perceive  in  the  Hebrew  the  origin  of  the  different  transla- 
tion given  by  the  Septuagint,  with  which  the  Syriac  version  agrees :  "  they  were  disturbed  by  the  wrath 
of  His  countenance." 

2a  p.  "War  was  in  his  heart."    The  same  Hebrew  term,  with  different  points,  means  to  draw  nigh, 
and  to  make  war.    Tlie  latter  signification  is  more  suitable  here,  and  is  adopted  by  St.  Jerome. 
21  Matt.  vi.  25.    Luke  xii.  22.    1  Pet.  v.  7. 

1  Literally:  "  On  the  silent  dove  of  those  who  are  afar  oif:"  which  some  understand  of  David,  others, 
of  the  people  in  captivity.  Aben  Ezra  regards  the  words  as  the  commencement  of  a  canticle,  to  the 
tune  whereof  this  psalm  was  composed. 

2  A  poem,  or  writing, 

3  H.  "  Hath  panted  for  my  ruin."  Modern  philologists  so  interpret  this  term.  P.  "  would  swallow 
me  up."    St.  Jerome  agrees  with  the  Vulgate. 


PSALM      L  V.  115 

•     4.  From  the  height*  of  the  day^  I  shall  fear ;  but  I  will  trust  in 
Thee. 

5.  In  God  I  will  praise  my  words  f  in  God  I  have  put  my  trust : 
I  will  not  fear  what  flesh  can  do  against  me. 

6.  All  the  day  long  they  detested''  my  words  :  all  their  thoughts 
were  against  me  unto  evil. 

7.  They  assemble  and  hide  themselves  :^  they  watch  my  heel.^ 
As  they^^  have  waited  for  my  soul/^  8  for  nothing  shalt  Thou  save 

them  :^^  in  Thy  anger  Thou  shalt  break  the  people  in  pieces.^^ 

0  God,  9  I  have  declared  to  Thee  my^*  life :  Thou  hast  set  my 

tears  in  Thy  sight,^^ 

As  also  in  Thy  promise  :^^     10.  Then  shall  my  enemies  be  turned 

back.i7 

In  what  day  soever  I  shall  call  upon  Thee,  behold,  I  know  Thou 
art  my  God.^^ 

11.  In  God  will  I  praise  the  word;  in  the  Lord  will  I  praise  His 
speech.^^  In  God  have  I  hoped :  I  will  not  fear  what  man  can  do  to 
me. 

12.  Upon  me,^°  0  God,  are  vows  to  Thee,  which  I  will  pay,  praises 
to  Thee. 

13.  Because  Thou  hast  delivered  my  soul  from  death,  my  feet 


4  D11D  P.  "0  Thou  Most  High."  MafiFei  takes  it  in  the  same  sense.  St.  Jerome  explains  it 
adverbially:  "  they  fight  against  me  most  highly."  Kosenmiiller  refers  it  to  the  haughty  disposition  of 
the  assailants.    Olshausen  suspects  a  change  to  have  taken  place  in  the  reading. 

6  "Ah  altitudinedid:"  noon  maybe  so  called.  It  is  difficult,  howoTer,  so  to  understand  the  text, 
which  St.  Jerome  translates  thus :  "  in  whatsoever  day  I  shall  be  afraid,  I  will  trust  in  Thee." 

6  "  His  word" — The  promises  of  God. 

7  P.  "Wrest." 

8  They  assemble  secretly.    St.  Jerome  has:  " ccmgrqiabuniur  absconditf." 

9  They  observe  his  footsteps,  as  hunters  intent  on  game. 

10  In  the  text  this  is  joined  with  the  preceding  verse.  The  enemies  assemble  secretly,  and  lie  in  wait; 
to  supplant  and  destroy  him. 

11  To  wait  for  his  soul  is  a  Hebraism  for  plotting  against  his  life. 

12  It  may  be  rendered:  "on  account  of  iniquity  is  there  an  escape  for  them?"  P.  "shall  they  escape 
by  iniquity  ?"  St.  Jerome  translates  it :  "  None  of  them  will  escape."  Olshausen  observes  that  Ewald 
has  doubtless  given  the  true  meaning :  "deal  with  them  according  to  their  malice." 

13  P.  "  Cast  down."    Overthrow  them. 

14  p  a  Thou  tellest  my  wanderings."  St.  Jerome  has:  "secretiora  mea  numerasti."  All  his  sufferings 
whilst  fleeing  from  his  persecutor,  were  known  to  God,  his  protector  and  avenger.  The  meaning  of  the 
noun  is  doubtful,  and  Olshausen  suspects  that  the  text  has  suffered  change. 

15  H.  P.  "  Put  Thou  my  tears  into  Thy  bottle."— like  precious  liquor  to  be  preserved.  The  ancient  ver- 
sions generally  have :  "  in  Thy  sight."  The  terms  of  the  tw^o  members  of  the  sentence  contain  a  literal 
allusion,  which  favors  the  reading  of  the  text. 

16  H.  P.  "Are  they  not  in  Thy  book  ?"  All  things  are  recorded  in  the  divine  register :  all  is  present  to 
the  mind  of  God.    The  Vulgate  refers  it  to  the  reward  which  God  has  promised  to  His  servants. 

17  In  confusion.  is  Protector. 

19  The  same  sentiment  is  repeated  in  each  member  of  the  verse,  with  a  change  of  the  Divine  Name, 
Elohim  being  used  in  the  first  place,  Jehovah  in  the  second. 

20  On  the  psalmist  lay  the  obligation  of  fulfilling  the  vows  which  he  had  made. 


116  PSALM      L  V  I . 

from  falling  :^^  that  I  may  please  in  the  sight  of  God,  in  the  light^^  of 
the  living. 


PSALM    LVI.  —  Hebrew    lvii. 

Miserere  mei,  Deus.  ' 

1.  Unto  the  end,  destroy  not/  of  David,  for  an  inscription^  of  a 
pillar,  when  he  fled  from  Saul  into  the  cave.  (1  Kings  xxiv.) 

2.  Have  mercy  on  me,  0  God,  have  mercy  on  me :  for  my  soul 
trusteth  in  Thee. 

And  in  the  shadow  of  Thy  wings^  will  I  hope,  until  iniquity^  pass 
away. 

3.  I  will  cry  to  God  the  most  High ;  to  God  who  hath  done  good 
to  me.^ 

4.  He  hath  sent  from  heaven,  and  delivered  me^ :  He  hath  made 
them  a  reproach  that  trod  upon  me.'^ 

God  hath  sent  His  mercy  and  His  truth,  5.  and  He  hath  delivered 
my  soul  from  the  midst  of  the  young  lions  :^     I  slept  troubled. 

The  sons  of  men,  whose  teeth^  are  weapons  and  arrows :  and  their 
tongue  a  sharp  sword. 

6.  Be  Thou  exalted,  0  God,  above  the  heavens :  and  Thy  glory 
above  all  the  earth. 

7.  They  prepared  a  snare  for  my  feet :  and  they  bowed  down  my 
soul. 

They  dug  a  pit  before  my  face :  and  they  are  fallen  into  it. 


21  The  text  is  in  the  interrogative  form :  "  Hast  Thou  not  preserved  my  feet  from  falling?" 

22  The  light  of  those  who  enjoy  life  is  contrasted  vi^ith  the  darkness  of  the  tomb.  _     ^ 

1  This  appears  to  be  the  tune  to  which  it  was  sung. 

2  A  composition  of  high  import. 

3  As  it  were,  covered  and  protected, 

*  Violence,  by  which  injustice  was  sustained.    St.  Jerome  has;  "insidice" 

B  My  benefactor,  who  fulfills  all  my  desires,  and  crowns  all  my  undertakings  with  success. 

8  P.  "  Save  me  from  the  reproach  of  him  who  would  swallow  me  up." 

7  The  text,  which  is  obscure,  may  be  translated :  "  reproach  of  my  persecutor :"  which  may  be  under- 
etood,  of  saving  him  from  the  disgrace  and  ruin  which  his  enemy  designed  to  bring  upon  him.  The 
Septuagiut  and  St.  Jerome  understand  the  latter  term  of  one  who  tramples  under  foot.  The  moderns 
explain  it  of  one  who  pants  for  revenge.  The  Vulgate  means  that  God  brought  disgrace  on  the  persecu- 
tors of  the  psalmist:  which  coincides  with  the  interpretation  of  St.  Jerome:  "exprobrabit  conculcantibus 
me." 

8  H.  "  My  soul  is  among  lions,  and  I  lie  even  among  them  that  are  set  on  fire."  The  psalmist  com- 
pares his  danger  to  tliat  of  a  man  sleeping  among  lions.     His  enemies  burned  for  his  destruction. 

9  The  teeth  of  men  are  here  used  for  their  malicious  speech. 


PSALM      LVII.  IIT 

8.  My  heart  is  ready,  0  God,  my  heart  is  ready:  I  will  sing,  and 
rehearse  a  psalm. 

9.  Arise,  0  my  glory  ;^^  arise,  psaltery  and  harp :  I  will  arise 
early. 

10.  I  will  give  praise  to  Thee,  0  Lord,  among  the  people :  I  will 
sing  a  psalm  to  Thee  among  the  nations : 

11.  For  Thy  mercy  is  magnified^^  even  to  the  heavens ;  and  Thy 
truth  unto  the  clouds. 

12.  Be  Thou  exalted,  0  God,  above  the  heavens ;  and  Thy  glory 
above  all  the  earth. 


PSALM    LVII.  — Hebrew    lviii. 

JSi  vere  utiqtte. 

1.  Unto  the  end,  destroy  not,  for  David,  for  an  inscription  of  a 
pillar. 

2.  If  in  very  deed  ye  speak  justice  :^  judge^  right  things,  ye  sons 
of  men. 

3.  For  in  your  heart  ye  work  iniquity :  your  hands  forge  injustice 
in  the  earth. 

4.  The  wicked  are  estranged^  from  the  womb,  they  go  astray* 
from  the  womb:  they  speak  lies. 

5.  Their  madness^  is  according  to  the  likeness  of  a  serpent ;  like 
the  dead  asp  that  stoppeth  her  ears, 

6.  Which  will  not  hear  the  voice  of  the  charmers ;  nor  of  the 
wizard  that  charmeth  wisely.® 


10  The  soul  is  understood.  The  psalmist  addresses  also  his  musical  instruments,  after  the  manner  of 
poets. 

11  Is  great. 

1  The  term  which  precedes  justice  in  the  text  means  silent,  and  is  employed  probably  because  justice 
appears  speechless  when  oppression  prevails.  "Is  justice  truly  dumb?  Speak,  judge  righteously,  ye 
sons  of  men."  The  text  is  suspected  by  Olshausen,  and  other  critics.  St.  Jerome  agrees  with  the 
Vulgate. 

2  P,  "  Ye  weigh  the  violence  of  your  hands."  The  deliberate  perpetration  of  wrong  is  meant.  St. 
Jerome  has :  "  iniquitates  manus  vestrce  appendimt" 

8  In  order  to  represent  early  depravity,  the  psalmist  says,  that  even  from  their  coming  forth  from  the 
womb,  the  wicked  were  estranged  from  virtue. 

*  "  They  go  astray  as  soon  as  they  be  born,  speaking  li«s."  P. 

5  P.  "  Poison."    St.  Jerome  agrees  with  the  Vulgate. 

6  The  popular  belief  of  the  stratagem  by  which  the  asp  defends  herself  against  enchantments,  is 
used  by  the  sacred  writer  to  illustrate  the  refusal  of  the  wicked  to  yield  to  divine  influence.  The  cor- 
rectness of  this  persuasion  is  not  proved  by  this  allusion  to  it. 


118  PSALM      LVIII. 

7.  God  shall  break  in  pieces  their  teeth^  in  their  mouth :  the  Lord 
shall  break  the  great  teeth  of  the  lions. 

7.  They  shall  come  to  nothing,  like  water  running  down :  He  hath 
bent  His  bow  till  they  be  weakened.^ 

9.  Like  wax  that  melteth^  they  shall  be  taken  away :  fire^*^  hath 
fallen  on  them,  and  they  shall  not  see  the  sun. 

10.  Before  your  thorns  become  a  briar ;"  he  swalloweth  them  up, 
as  alive,  in  his  wrath. 

11.  The  just  shall  rejoice  when  he  shall  see  the  revenge  :^^  he  shall 
wash  his  hands^^  in  the  blood  of  the  sinner. 

12.  And  man  shall  say :  since  indeed  there  is  fruit  to  the  just ; 
there  is  indeed  a  God  that  judgeth  them  on  the  earth. 


PSALM    LVIII.— Hebrew    lix. 

Eripe  me. 

1.  Unto  the  end,  destroy  not,  of  David,  for  an  inscription  of  a 
pillar,  when  Saul  sent  and  watched  his  house  to  kill  him.^  (1  Kings 
xix.) 

2.  Deliver  me  from  my  enemies,  0  my  God ;  and  defend  me^  from 
them  that  rise  up  against  me. 

3.  Deliver  me  from  them  that  work'  iniquity,  and  save  me  from 
bloody  men. 


7  They  who  aro  poisonous  like  serpents,  and  close  their  ears  to  admonition  like  asps,  are  also  furious 
as  lions :  but  God  breaks  down  their  power. 

'  8  p.  "  When  he  bendeth  Ids  bow  to  shoot  his  arrows,  let  them  be  as  cut  in  pieces."  According  to  the 
ancient  versions,  God  levels  His  arrows  against  the  wicked  in  punishment  of  their  sins.  Gesenius  under- 
stands the  text  of  the  wicked,  who  aim  their  darts  at  the  just,  but  without  effect,  as  if  the  darts  were 
blunted,  or  failed  to  reach.    Olshausen  considers  the  construction  very  hard. 

0  P.  "  As  a  snail  whicJi  melteth."  It  is  known  to  melt  away  by  the  application  of  salt.  St.  Jerome 
uses  the  term  "vermis"  apparently  for  a  snail. 

10  St.  Jerome,  whom  the  moderns  here  follow,  understand  the  text  of  the  untimely  birth  of  a  woman. 
P   The  Syriac  and  Septuagint  explain  it  of  fire,  the  Hebrew  terms  closely  resembling  each  other. 

:ii  Before  the  maturity  of  the  thorn  bushes.  St.  Jerome  has :  antequam  crescant  spince  vestrce  in 
rhamnum."  P.  "before  your  pots  can  feel  the  thorns  he  shall  take  them  away  as  with  a  whirl- 
wind, both  living,  and  in  His  wrath."  The  suddenness  of  divine  vengeance  is  likened  to  a  whirlwind? 
Bweeping  away  the  lighted  brambles  with  the  ashes,  from  ^beneath  a  pot  in  the  desert,  before  the  fire 
had  warmed  the  meats.    See  also  Eccl.  vii.  7. 

12  This  supposes  the  justice  of  his  overthrow.    The  just  man  adores  the  severity  of  God's  judgments. 

13  H.  "Feet."    The  Hebrew  means  "steps,"  and  alludes  to  a  conqueror  walking  over  the  slain. 

1  Several  interpreters  explain  this  psalm  without  reference  to  any  fact  in  the  history  of  David.  Ols- 
hausen understands  it  as  a  prayer  of  the  Israelites  in  the  time  of  the  Maccabees,  when  suffering  from  the 
Syrian  kings. 

2  Eaiso  mc  above  them. 


PSALM      LVIII.  119 

4.  For  behold,  they  have  caught  my  soul  :^  the  mighty  have  rushed 
in*  upon  me : 

5.  Neither  is  it  my  iniquity,  nor  my  sin,^  0  Lord ;  without  iniquity 
have  I  run,^  and  directed  my  steps. 

6.  Rise  up^  Thou  to  meet  me,^  and  behold :  even  Thou,  0  Lord, 
the  God  of  hosts,  the  God  of  Israel. 

Attend  to  visit^  all  the  nations :  have  no  mercy  on  all  them  that 
work  iniquity. 

7.  They  shall  return  at  evening,^®  and  shall  suffer  hunger  like 
dogs  ;  and  shall  go  round  about  the  city, 

8.  Behold,  they  shall  speak  with  their  mouth,^^  and  a  sword  is  in 
their  lips  :^^  for  who,  sat/  they,  heareth  us  ?^^ 

9.  But  Thou,  0  Lord,  shalt  laugh  at  them  :^*  Thou  shalt  bring  all 
the  nations  to  nothing.^^ 

10.  I  will  keep  my  strength^^  to  Thee :  for  Thou  art  my  protec- 
tor :  11.  My  God,  His  mercy  shall  prevent  me. 

12.  God  shall  let  me  look  upon  my  enemies  :^^  slay  them  not,  lest 
at  any  time  my  people  forget. ^^ 

Scatter  them  by  Thy  power ;  and  bring  them  down,  0  Lord,  my 
protector. 

13.  For  the  sin  of  their  mouth,  and  the  word  of  their  lips  '^  and 
let  them  be  taken  in  their  pride. 


3  H.  p.  "  They  lie  in  ambush  for  my  soul."    This  is  the  rendering  of  St.  Jerome. 

4  H.  P.  "Are  gathered  against  me."    St,  Jerome  has  the  same. 

6  These  words  are  joined  with  the  preceding  Terse  in  the  text.  The  psalmist  denies  having  given  any 
provocation. 

6  H.  P.  "  They  run  and  prepare  themselves  without  my  feult." 
'  H.  P.  "Awake."    So  it  is  rendered  by  St.  Jerome. 

8  For  the  purpose  of  succor. 

9  To  punish, 

10  Foiled  in  their  attempts,  the  wicked  return  from  the  ambuscade,  and  in  the  darkness  of  night  go 
about,  howling  like  dogs,  indulging  in  jeers  and  shouts,  at  a  time  when  good  citizens  are  in  repose. 

11  P.  "  Belch  out."    Incoherent  and  irregular  sounds  are  meant. 

12  Their  tongues  wound  character:  they  are  bold  and  reckless  in  their  assertions. 

13  They  fancy  that  no  one  who  can  punish  them,  hears  them,  forgetful  that  God  is  everywhere  present. 
1*  God  views  the  boasting  of  the  wicked  with  supreme  scorn. 

15  p.  "Thou  shalt  have  all  the  heathen  in  derision."    St.  Jerome  has:  " suhsannabis.^' 

16  P.  "  Because  of  his  strength  I  will  wait  upon  Thee."  Rosenmiiller  and  Eichhorn  prefer  the  Vulgate 
reading,  which  is  supported  by  the  Syriac  and  Chaldaic  versions,  and  by  many  manuscripts.  The  psalmist 
ascribes  his  strength  to  God,  and  praises  Him  for  it.  To  Jceep  here  means  to  refer  and  direct.  St.  Jerome 
has:  "servaho." 

17  As  from  a  lofty  and  secure  position.  The  Hebrew  verb  with  the  preposition  2  means  to  see  with 
satisfaction.  The  enemies  of  the  psalmist  were  seen  fallen  and  prostrate.  St.  Jerome  has:  "Deus  ostendit 
mihi  insidiatores  meosJ' 

18  The  psalmist  wills  not  that  they  be  exterminated,  lest  the  people  in  security  forget  their  Divine 
Deliverer. 

19  The  Vulgate  supposes  some  verb  or  preposition  to  be  understood  The  Chaldaic  and  St.  Jerome  ver- 
sion have:  "On  account  of  the  sin  of  their  mouth  and  the  word  of  their  lips,  let  them  be  taken  in  their 
pride: "  that  is,  let  them  be  overtaken  by  divine  justice,  and  punished,  as  their  pride  deserves. 


120  PSALM      LIX. 

And  for  their  cursing  and  lying  they  shall  be  talked  of^^"^  14.  when 
they  are  consumed ;  when  they  are  consumed  by  Thy  wrath,^!  and 
they  shall  be  no  more. 

And  they  shall  know  that  God  will  rule  Jacob,  and  all  the  ends  of 
the  earth. 

15.  They  shall  return  at  evening,  and  shall  suffer  hunger  like  dogs ; 
and  shall  go  round  about  the  city.^^ 

16.  They  shall  be  scattered  abroad  to  eat,  and  shall  murmur,  if 
they  be  not  filled.^^ 

17.  But  I  will  sing  of  Thy  strength ;  and  will  extol  Thy  mercy  in 
the  morning.^* 

For  Thou  art  become  my  support,  and  my  refuge  in  the  day  of 
my  trouble. 

18.  Unto  Thee,  0  my  helper,  will  I  sing ;  for  Thou  art  God,  my 
defence  ^  my  God,  my  mercy. 


PSALM    LIX.  — Hebrew    lx. 

Deus,  repuUsti  nos. 

1.  Unto  the  end,  for  them  that  shall  be  changed,^  for  the  inscrip- 
tion of  a  pillar,  of  David  himself^  for  doctrine,^  2.  when  he  set 
fire^  to  Mesopotamia  of  Syria*  and  Sobal;  and  Joab  returned 
and  slew  of  Edom,  in  the  vale  of  the  salt-pits,  twelve  thousand  men.^ 


20  H,  p.  «  Which  they  speak."  Their  boastful  and  profane  speeches  call  for  punishment.  Others  shall 
relate  with  horror  their  evil  speeches.  Noldius  supports  this  meaning,  which  is  that  of  the  Septuagint 
and  Vulgate. 

21  The  text  is  in  the  imperative :  St,  Jerome  translates  it :  "  consume  them  in  wrath,  consume  them  that 
they  may  not  be."  P. 

22  The  seventh  verse  is  repeated,  which  declares  the  rage  of  the  wicked  at  being  frustrated  in  their 
designs.    This  is  now  stated  to  add  to  the  pain  of  their  punishment. 

23  Whatever  success  they  may  have  had  in  plundering  and  licentiousness,  they  are  dissatisfied,  when 
their  wishes  have  not  been  fully  gratified.  The  term  rendered  "murmur,"  elsewhere  signifies  to  pass  the 
night,  but  here  has  the  other  meaning.    See  Numbers  xiv.  27,  29. 

21  The  psalmist  proposes  to  praise  God  from  early  dawn. 

1  An  instrument  of  six  chords  is  now  understood  by  the  Hebrew  term. 

2  Instruction. 

8  '•  Fought  with." 

4  The  text  has :  "  Syria  of  the  two  rivers,  and  Syria  of  Soba."  The  former  is  Mesopotamia,  the  latter 
near  Aleppo.    See  2  Kings,  viii,  3. 

5  Eighteen  thousand  of  the  Edomites  fell  at  that  place  by  the  valor  of  the  troops  under  Abisai.  Joab 
being  commander  in-chief  is  mentioned  by  the  psalmist.  Probably  twelve  thousand  fell  in  an  engage- 
ment in  which  he  commanded,  and  six  thousand  under  Abisai ;  or  those  slain  in  flight  may  have  made 
up  the  number.    A  mistake  of  copyists  may  also  account  for  it.    As  it  is  not  certain  that  the  inscriptions 


PSALM      LIX.  121 

3.  0  God,  Thou  hast  cast  us  off,  and  hast  destroyed^  us ;  Thou 
hast  been  angry,  and  hast  had  mercy  on  us  J 

4.  Thou  hast  shaken  the  earth,  and  hast  troubled  it :  heal  Thou 
the  breaches  thereof,  for  it  shaketh.^ 

5.  Thou  hast  shown  Thy  people  hard  things ;  Thou  hast  made  us 
drink  the  wine  of  sorrow.^ 

6.  Thou  hast  given  a  warning^*^  to  them  that  fear  thee ;  that  they 
may  flee  from  before  the  bow  ;^^ 

That  Thy  beloved  may  be  delivered  :     7.  Save  me  with  Thy  right 
hand,  and  hear  me. 

8.  God  hath  spoken  in  His  sanctuary  :^^  I  will  rejoice,  and  I  will 
divide  Sichem ;  and  will  mete  out  the  vale  of  tabernacles.^^ 

9.  Galaad^*  is  mine,  and  Manasses^^  is  mine :  and  Ephraim  is  the 
strength  of  my  head.^^ 

Juda  is  my  King  :^^  10.  Moab  is  the  pot  of  my  hope.^^ 
Into  Edom  will  I  stretch  out  my  shoe  :^^  to  me  the  foreigners^**  are 
made  subject. ^^ 


of  the  psalms,  even  such  as  are  found  in  the  Hebrew,  are  of  divine  authority,  some  do  not  deem  it  neces. 
sary  to  account  for  the  apparent  discrepancies.    Several  think  that  this  psalm  was  composed  on  a  different 
occasion  fronl  that  here  specified.    See  1  Par.  xviii.  12. 
'-    6  Divided,  *•  scattered  "  P.    St.  Jerome :  "  scidisti." 

t  H.  "Restore  to  us  our  lost  strength."  St.  Jerome  has:  " convertisti nos."  P.  "0  turn  Thyself  to  us 
again."    RosenmlUler  observes  that  no  similar  passage,  having  this  reflective  force,  can  be  pointed  out. 

8  An  earthquake,  whose  consequences  are  seen  in  various  fissures  and  splits  of  the  ground,  is  used  as 
an  Image  of  a  severe  visitation  of  God,  8  Producing  stupor.    St.  Jerome :  "  vino  consopiente." 

10  H.  P.  "A  banner."  The  term  is  used  in  regard  to  Core  and  his  companions,  whose  sudden  death 
became  a  sign,  or  warning.  Numb.  xxvi.  10.  It  is  here  thought  to  mean  a  standard  erected  to  en- 
courage the  people  in  their  contest  with  the  enemy.    St.  Jerome,  however,  translates  it  signum. 

11  p_  a  fpjia,t  it  may  be  displayed  because  of  the  truth."  Symmachus,  as  also  the  Syriac  interpreter 
and  St.  Jerome,  support  the  Vulgate  version,  which  Dathe  and  Michaelis  adopt.  The  Syriac  inserts  a 
negation.  The  standard  was  a  mark  of  divine  favor :  yet  it  did  not  avail  the  people,  since  they  had  to 
flee  in  confusion  from  the  battle  field,  before  the  arrows  of  the  enemy.  The  Hebrew  ^JSD  can  scarcely 
be  rendered :  "  because  of. " 

12  p,  "Holiness."  Bucer  translates  it:  "sacrario  suo;"  which  Olshausen  prefers.  St.  Jerome  has: 
''  sanduario  suo." 

13  The  divine  decree  gave  to  David  the  dominion  of  Sichem,  to  the  west  of  the  Jordan,  and  of  the  vale 
of  Socoth,  or  tabernacles,  to  the  east.  St.  Jerome  calls  it  Soccoth:  P.  Succoth.  Abner,  the  general  of  the 
army  of  Saul,  had  constituted  Isboseth  king  in  those  places  (2  Kings  ii.  8,  9.)  on  which  account  they 
are  here  specified.  i*  Half  the  tribe  of  Manasses  occupied  Oalaad. 

15  The  portion  occupied  by  the  other  half-tribe  bore  their  name. 

16  The  support  of  my  crown.  The  tribe  of  Ephraim  having  20,800  men  bearing  arms,  submitted  to 
David.    1  Par.  xii.  30,  31. 

17  The  term  means  lawgiver,  as  it  is  translated  by  St.  Jerome,  and  P. ;  but  it  is  also  taken  for  a  prince 
or  chieftain.    Gen.  xlix.  10.    Judges  v.  14. 

18  St.  Jerome  explains  the  term  of  a  wash-pot,  a  vase  for  washing  the  feet.  It  denotes  abject  dependence. 
The  Septuagint  gave  to  it  a  meaning  like  that  of  a  cognate  term  in  Chaldaic,  which  signifies  to  hope. 

19  This  implies  the^extension  of  dominion.  The  placing  of  the  foot  on  the  territory  was  an  act  of 
occupation. 

20  The  text  has  Philistia,  which  the  Septuagint  and  Vulgate  often  translate  foreigners.  St.  Jerome 
has :  "mihi  Palaestina  foederaia  est." 

21  Rosenmiiller  suggests  a  slight  emendation  of  the  text,  by  which  it  would  read :  "My  jubilation  is 
on  Philistia."    This  is  expressed  in  Ps.  cvii.  10. 


122  PSALM      LX. 

11.  Wlio  -will  bring  me  into  the  strong  citj'i^^  who  will  lead  me  into 
Edom  ? 

12.  Wilt  not  Thou,  0  God,  who  hast  cast  us  off  ?2^  and  wilt  not  Thou, 
0  God,  go  out  with  our  armies  ? 

13.  Give  us  help  from  trouble  :  for  v,ain  is  the  salvation^*  of  men. 

14.  Through  God ^  we  shall  do  mightily:  and  He  shall  bring  to 
nought^^  them  that  afflict  us. 


PSALM    LX.  —  Hebrew  lxi. 

Exaudi,  Deus. 

1.  Unto  the  end,  in  hymns^  of  David. 

2.  Hear,  0  God,  my  supplication :  be  attentive  to  my  prayer. 

3.  To  Thee  have  I  cried  from  the  ends^  of  the  earth ;  when  my 
heart  was  in  anguish,^  Thou  hast  exalted  me  on  a  rock.^ 

Thou  hast  conducted  me ;  4.  for  Thou  hast  been  my  hope ;  a  tower 
of  strength  against  the  face  of  the  enemy. 

5.  In  Thy  tabernacle  I  shall  dwell  forever :  I  shall  be  protected 
under  the  covert  of  Thy  wings. 

6.  For  Thou,  my  God,  hast  heard  my  prayer  :^  Thou  hast  given 
an  inheritance  to  them  that  fear  Thy  name.^ 

7.  Thou  wilt  add  days  to  the  days  of  the  king ;  his  years  even  to 
generation  and  generation.^ 

8.  He  abideth  forever  in  the  sight  of  God ;  His  mercy  and  truth 
who  shall  search  ?^ 

9.  So  will  I  sing  a  psalm  to  Thy  name  forever  and  ever :  that  I 
may  pay  my  vows  from  day  to  day. 

22  Bosra,  city  of  Idumea. 

23  Notwithstanding  a  temporary  withdrawal  of  divine  favor,  the  psalmist  anticipates  speedy  succor 
and  victory. 

24  The  Hebrew  term  denotes  every  aid  and  blessing.    Vain  is  all  hope,  which  centres  and  ends  in  man. 

25  H.  P.  "  Tread  down."    St.  Jerome :  "  conculcdbit." 

1  On  the  Neginath,  probably  a  musical  instrument. 

2  The  remote  parts  of  the  earth.    The  psalm  may  have  been  composed  in  exile. 
8  Wrapped  up  in  gloom. 

4  P.  "  Lead  me  to  the  rock  which  is  higher  than  I."  The  division  of  the  verses  is  somewhat  different 
in  the  Hebrew. 

6  «  My  vows."    Prayer  is  understood  by  synecdoche,  as  Rosenmiiller  remarks. 

0  H.  P.  "The  heritage  of  those  that  fear  Thy  name."  The  prefix  for  the  dative  is  not  in  the  text. 
The  translation  of  St.  Jerome  agrees  with  the  Vulgate. 

^  A  long  reign  of  an  earthly  king  can  scarcely  be  understood.  The  reign  of  Christ  literally  corresponds 
with  the  words  of  the  psalmist. 

8  H.  P.  "0!  prepare  mercy  and  truth,  which  may  preserve  Him."  These  attributes  support  the 
throne  of  the  Messiali.    St.  Jerome  has :  "  misericordia  et  Veritas  servdbunt  eum." 


PSALM      LXI.  123 

PSALM    LXI.  — Hebrew    lxii. 

Nonne  Deo. 

1.  Unto  the  end,  for  Idithun,^  a  psalm  of  David. 

2.  Sliall  not  my  soul  be  subject  to  God?^  for  from  Him  is  my  sal- 
vation. 

3.  For  He  is  my  God^  and  my  saviour :  He  is  my  protector  ;^  I 
sliall  be  moved  no  more.^ 

4.  How  long  do  ye  rush  in^  upon  a  man  V  ye  all  kill,^  as  if  ye  were 
thrusting  down,  a  leaning  wall,  and  a  tottering  fence.^ 

5.  But  they  have  thought  to  cast  away  my  price  :^°  I  ran  in  thirst :" 
they  bless  with  their  mouth,  but  curse  with  their  heart. 

6.  But  be  thou,  0  my  soul,  subject  to  God :  for  from  Him  is  my 
patience.-^^ 

7.  For  He  is  my  God  and  my  saviour :  He  is  my  helper,  I  shall 
not  be  moved.^^ 

8.  In  God  is  my  salvation  and  my  glory :  He  is  the  God  of  my 
help,^*  and  my  hope  is  in  God. 

9.  Trust  in  him  all  ye  congregation  of  people  :^^  pour  out  your 
hearts  before  him :  God  is  our  helper  forever.^^ 


1  One  of  the  three  masters  of  music  in  the  temple.  1  Par.  vi.  44.  *7JI  seems  to  be  put  by  mistake 
for  7  which  is  at  the  head  of  Ps.  xxxviii. 

2  P.  "  Truly  my  soul  waits  upon  God."  The  psalmist  encourages  himself  to  await  patiently  the 
divine  deliverance.  The  term  means  silence,  and  expresses  submission  with  hope  of  succor.  "Altamen 
apud  Deum  silebit  anima  mea."    St.  Jerome. 

8  P.  "My  Rock." 
4  My  refuge. 

6  P.  ''  I  shall  not  be  greatly  moved."  He  feels  confident  that  he  shall  not  be  much  affected  by  the 
efforts  of  his  enemies,  since  God  is  his  protector. 

6  P.  "How  long  will  ye  imagine  mischief  against  a  man."  St.  Jerome :  "  Vsquequo  insidiamini  C(m- 
tra  virum  ?  Others  translate  it  "  Why  do  ye  cry  out  ?"  The  shout  of  assailants  is  meant.  Kcililer  adopts 
this  meaning,  and  approTets  of  the  translation  of  the  Septuagint  as  identical. 

7  The  Hebrew  term  means  a  man  distinguished  by  birth  or  station. 

8  P.  "  Ye  shall  be  slain,  all  of  you."  It  is  taken  actively  by  St.  Jerome,  as  well  aa  the  Vulgate.  Olshau- 
sen  thinks  it  may  here  mean  to  overthrow,  or  break  down. 

0  The  comparisons  are  founded  on  theii-  idea  of  the  prince,  whose  overthrow  seemed  to  them  easy  and 
certain.  St.  Jerome  puts  them  in  the  nominative,  so  that  he  likens  them  to  a  leaning  wall  that  threa- 
tens to  bury  the  bystanders  beneath  its  ruins. 

10  p.  "They  only  consult  to  cast  Him  down  from  His  excellency."  The  original  term  regards  the 
dignity  of  the  prince.    Honorem  meum  was  in  the  ancient  version,  as  appears  from  St.  Augustin. 

11  P.  "  They  delight  in  lies. "  St.  Jerome  translates  in  the  same  way.  The  verb,  with  different 
punctuations,  may  mean  to  run,  but  the  term  for  thirst  is  quite  unlike  that  for  lies.  Their  vain  attempts 
to  effect  his  overthrow,  are  thus  designated. 

12  P.  «  My  expectation."    On  him  I  wait  and  depend.    The  same  translation  is  given  by  St.  Jerome. 

13  The  third  verse  is  repeated,  with  the  exception  of  the  concluding  adverb. 

14  p,  «  The  rock  of  my  strength." 

15  p_  "Trust  in  Him  at  all  times,  ye  people."    This  is  the  translation  of  St.  Jerome. 

16  Selah  is  here  translated  "  forever." 


124  PSALM      LXII. 

10.  But  vain  are  the  sons  of  men/^  the  sons  of  men  are  liars  in  the 
balance  :^^  that  by  vanity  they  may  together  deceive.^^ 

11.  Trust  not  in  iniquity^^o  and  covet  not  robbery  i^i  if  riches 
abound,  set  not  your  heart  upon  them. 

12.  God  hath  spoken  once,^^  these  two  things  have  I  heard,  that 
power  belongeth  to  God,  13.  and  mercy  to  Thee,  0  Lord  ;  for  Thou 
wilt  render  to  every  man  according  to  his  works.^^ 


PSALM    LXII.  — Hebrew    lxiii. 

Deus  Deus  mens,  ad  te. 

1.  A  Psalm  of  David,  when  he  was  in  the  desert  of  Edom.^ 

2.  For  Thee  my  soul  hath  thirsted;  for  Thee  my  flesh,^  0  how 
much! 

3.  In  a  desert  land,  and  where  there  is  no  way,  and  no  water  :^  so 
in  the  sanctuary*  have  I  come  before  Thee,^  to  see  Thy  power  and 
Thy  glory .^ 

4.  For  Thy  mercy  is  better  than  life  -J  Thee  my  lips  shall  praise. 

5.  Thus  will  I  bless  Thee  my  life  long ;  and  in  Thy  name  I  will 
lift  up  my  hands. ^ 

6.  Let  my  soul  be  filled  as  with  marrow  and  fatness:  and  my 
mouth  shall  praise  Thee  with  joyful  lips. 


17  P.  "Surely  men  of  low  degree  are  vanity."  St.  Jerome  calls  them  "sons  of  Adam."  Plebeians 
are  sometimes  full  of  pretension,  without  possessing  real  merit. 

18  p,  "Men  of  high  degree  are  a  lie."  Nobles  are  often  false:  their  boasting  is  vain.  St.  Jerome  con- 
nects with  this  clause :  "  in  deceitful  scales." 

19  p^  II  To  lyQ  iai(j  jq  tijg  balance,  they  are  altogether  lighter  than  vanity."  The  high  and  low  are  fri- 
volous and  vain.  It  is  a  strong  expression  of  human  vanity.  The  Vulgate  represents  them  as  combin- 
ing to^deceive,  but  proving  false  and  deficient.  St.  Jerome  adopts  the  same  view :  "  they  act  fraudulently 
together." 

20  Violence.  21  Any  unjust  acquisition. 

22  Of  old  on  Sina. 

23  Matt.  xvi.  27 :  Rom.  ii.  6:  1  Cor.  iii.  8 :  Gal.  vi.  5. 

1  H.  P.  "  Judah."  It  is  not  known  that  David  was  ever  in  a  desert  of  Idumea ;  but  he  passed  a  long 
time  in  the  mountains  of  Juda,  on  the  confines  of  Idumea. 

2  P.    «  My  flesh  longeth  for  Thee."    This  is  conformable  to  the  translation  of  St.  Jerome. 

3  The  text  connects  this  with  the  preceding  verse. 

4  others  translate  it  "in  Cades,"  a  desert  of  Judea.  The  same  Hebrew  letters,  differently  punctuated' 
will  bear  either  meaning.    St.  Jerome  and  the  Vulgate  agree.] 

6  Have  I  contemplated. 

6  P.    "Inadryandthirsty  land,  where  no  water  is."    St.  Jerome  has  the  like  translation. 

f  The  Hebrew  has  the  plural. 

8  In  prayer. 


PSALM      LXIII.  125 

7.  IP  I  liave  remembered  Thee  upon  my  bed,  I  will  meditate  on 
Thee  in  the  morning  :^^  8.  Because  Thou  hast  been  my  helper. 

And  I  will  rejoice  under  the  covert  of  Thy  wings :  9.  My  soul 
hath  stuck  close  to  Thee :  Thy  right  hand  hath  upheld  me.^^ 

10.  But  they  have  sought  my  life  in  vain,  they  shall  go  into  the 
lower  parts  of  the  earth  :^^ 

11.  They  shall  be  put  to  the  sword,^^  they  shall  be  the  portions  of 
foxes.^* 

12.  But  the  king  shall  rejoice  in  God,  all  they  that  swear  by  Him^' 
shall  be  praised:  because  the  mouth  of  them  that  speak  wicked 
things^^  is  stopped. 


PSALM    LXIII.  — Hebrew    lxiv. 

Exaudi,  Deus,  orationem. 

1.  Unto  the  end,  a  psalm  of  David. 

2.  Hear,  0  God,  my  prayer,  when  I  make  supplication  to  Thee : 
deliver  my  souP  from  the  fear  of  the  enemy. 

3.  Thou  hast  protected  me  from  the  assembly^  of  the  malignant; 
from  the  multitude  of  the  workers  of  iniquity. 

4.  For  they  have  whetted  their  tongues  like  a  sword ;  they  have 
bent  their  bow  a  bitter  thing,^  5.  to  shoot  in  secret  the  undefiled. 

6.  They  will  shoot  at  him  on  a  sudden,  and  will  not  fear :  they 
are  resolute  in  wickedness. 

They  have  talked  of  hiding  snares ;  they  have  said :  Who  shall 
see  them  ? 


0  This  does  not  here  imply  doubt. 

10  P.    "  In  the  night  watches."    "Per  singulas  vigiliaa."    St.  Jerome. 

11  Life. 

12  The  region  of  the  dead. 

13  This  is  the  force  of  the  original  and  Vulgate. 

11  Their  bodies  shall  be  the  prey  of  ravenous  animals. 

15  It  is  an  act  of  homage  to  invoke  God  as  the  Mitness  of  truth,  when  the  circumstances  are  sufficiently 
important  to  require  this  appeal. 

16  P.    "  Lies."    The  impious  are  confounded  when  God  is  acknowledged  and  worshipped. 

1  P.  "  My  life."    St.  Jerome :  «  vitam  meam. 

2  P.  " From  the  secret  counsel."    The  plot:  "consilio  maUgnorum,."    St.  Jerome. 

3  P.  '^Even  bitter  words."  The  Hebrew  term  for  word  often  denotes  thing;  but  it  may  be  here  taken 
as  it  sounds,  for  bitter  language,  which  is  compared  to  an  arrow  shot  from  a  bow.  "  Verbum  amarissi- 
mum."    St.  Jerome. 


126  PSALM      LXIV. 

7.  Tliey  have  searched  after^  iniquities :  they  have  failed^  in  their 
search. 

Man  shall  come  to  a  deep  heart  :^  8.  and  God  shall  be  exaltedJ 

The  arrows  of  children  are  their  wounds  :^  9.  and  their  tongues 
against  them  are  made  weak.^ 

All  that  saw  them  were  troubled  ;^^  10.  and  every  man  was  afraid. 

And  they  declared  the  works  of  God :  and  understood  His  doings. 

II.  The  just  shall  rejoice  in  the  Lord,  and  shall  hope  in  Him  :  and 
all  the  upright  in  heart  shall  be  praised.^^ 


PSALM    LXIV.  — Hebrew    lxv. 

Te  deed. 

1.  To  the  end,  a  Psalm  of  David.^     The  canticle  of  Jeremias  and 
Ezechiel  to  the  people  of  the  captivity,  when  they  began  to  go  out. 

2.  A  hymn,  0  God,  becometh  Thee^  in  Sion :  and  a  vow  shall  be 
paid  to  Thee  in  Jerusalem. 

3.  0  hear  my  prayer  :^  all  flesh  shall  come  to  Thee. 


*  The  original  term  means  to  dig  out,  as  persons  searching  for  water.  Here  it  is  taken  for  plotting 
against  the  innocent. 

5  The  term  was  taken  by  the  Septuagint  for  failing.  St.  Jerome  understood  it  in  the  same  manner. 
P.  "  They  accomplish  a  diligent  search." 

6  The  Vulgate  may  be  understood  of  the  deep  thoughts  and  contrivances  of  the  wicked,  which  God 
defeats  and  overrules  by  His  wisdom  and  power.  Ps.  "They  imagine  wickedness  and  practise  it;  that 
they  keep  secret  among  themselves,  every  man  in  the  deep  of  his  heart.''  Ad,  before  cor  altuvi,  seems  to 
be  a  mistake  for  et,  which  corresponds  with  the  Hebrew,  and  is  the  general  reading  of  the  ancient  Latin 
manuscripts.  P.  "Both  the  inward  thought  of  every  one  of  them,  and  the  heart  is  deep."  St.  Jerome: 
"  cogitatione  singulorum,  el  corde  prof  undo." 

7  H.  P.  "  God  shall  shoot  at  them  with  an  arrow,"  The  Syriac  version  agrees  with  the  Septuagint 
and  Vulgate.  St.  Jerome  gives  a  version  conformable  to  the  present  text,  but  connects  'siidden'  with 
'  arrow :'  jaculo  repeniino. 

8  P.  "  Suddenly  shall  they  be  wounded."  The  term  which  signifies  suddenly  differs  but  slightly  from 
that  which  means  'children,  or  simple'  persons,  as  the  Septuagint  renders  it.  St.  Jerome :  "inferentur 
plagae  eorum." 

9  P.  "They  shall  make  their  own  tongue  to  fall  upon  themselves."  Their  evil  speeches  turn  to  their 
ruin.    Corruent  in  semetipsos  Unguis  suis."    St.  Jerome. 

10  p.  «  Shall  flee  aAvay."    St.  Jerome  likewise, 
n  P.  "  Shall  glory."    "Exultabunt."  St.  Jerome. 

1  The  Hebrew  title  ends  here.  The  Septuagint  may  have  added  the  rest,  believing  the  psalm  to  suit 
the  people,  when  returning  from  captivity,  conformably  to  the  predictions  of  Jeremiah  and  Ezechiel. 
There  is  great  variety  in  the  heading  of  the  psalm  in  the  Latin  manuscripts. 

2  a  xo  Thee  silence  praise."  St.  Jerome  thus  translates  the  text.  The  meaning  of  which  seems  to  be 
that  we  must,  in  silence,  await  divine  succor,  and  gratefully  acknowledge  it  when  received. 

3  H.  P.  "0  Thou  that  hearcst  prayer." 


PSALM      LXIV.  127 

4.  The  words  of  the  wicked*  have  prevailed  against^  us:  and  Thou 
wilt  pardon  our  transgressions. 

5.  Blessed  is  he  whom  Thou  hast  chosen,  and  taken  to  Thee :  he 
shall  dwell  in  Thy  courts. 

^Ye  shall  be  filled  with  the  good  things  of  Thy  house ;  holy  is  Thy 
temple,  6.  wonderful  in  justice.'' 

Hear  us,  0  God  our  saviour,  w7io  art  the  hope  of  all  the  ends  of 
the  earth,  and  in  the  sea  afar  off. 

7.  Thou  who  preparest^  the  mountains  by  Thy^  strength,  being 
girded  with  power :  8.  who  troublest^*^  the  depth  of  the  sea,  the  noise 
of  its  waves. 

The  gentiles  shall  be  troubled,^^  9.  and  they  that  dwell  in  the 
uttermost  borders  shall  be  afraid  at  Thy  signs  :^^  Thou  shalt  make  the 
outgoings  of  the  morning  and  of  the  evening  to  be  joyful  :^^ 

10.  Thou  hast  visited  the  earth,  and  hast  plentifully  watered  it ; 
Thou  hast  many  ways  enriched  it. 

The  river  of  God  is  filled  with  water.  Thou  hast  prepared  their 
food  :^*  for  so  is  its  preparation. 

11.  Fill  up  plentifully  the  streams^^  thereof,  multiply  its  fruits  ;^^ 
it  shall  spring  up  and  rejoice  in  its  showers.^'' 

12.  Thou  shalt  bless  with  Thy  goodness  the  crown  of  the  year;^^ 
and  Thy  fields  shall  be  filled  with  plenty. 


*  II.  "Words  of  iniquities."    So  it  is  translated  by  St.  Jerome.    P.  "Iniquities."    The  Septuagint 
understood  it  of  the  malicious  charges  of  enemies;  it  may  be  understood  simply  of  his  own  offences, 
5  H.  P.  "Against  me"  they  provoked  chastisement.    St.  Jerome  has  the  singular. 
<>  There  is  no  conjunction  in  the  text. 

7  II.  P.  "J5j/  terrible  things  injustice  wilt  Thou  answer  us."  St.  Jerome:  ^'terribilis  injustitia  exaudi 
nos."  The  psalmist  confides  that,  in  answer  to  his  prayers,  God  will  punish  his  enemies  by  an  awful 
display  of  justice. 

8  P.  «  Setteth  fast." 

9  II.  P.  "By  his  strength."    St.  Jerome  has  Jiis.    Kohler  prefers  the  reading  of  the  Septuagint.  , 

10  p.  «  Which  stilleth."    The  second  person  is  more  suitable  to  the  context. 

11  n.  P.  "And  the  tumult  of  the  people."  These  words  are  connected  with  the  preceding  verse.  St. 
Jerome  has :  "  multitudinem  gentium" 

12  The  wonderful  manifestations  of  divine  justice. 

13  The  term  signifies  division,  and  is  used  of  channels,  or  streams  of  water.  Here  it  is  applied  to  tor- 
rents of  rain. 

11  H.  P.  "  Corn."    Abundant  rain  in  due  season  prepares  the  corn  for  the  support  of  life. 

15  P.  "Ridges."    Olshausen  conjectures  that  the  Hebrew  term  was  popularly  used  for  w^ater  courses. 

18  H.  P.  "  Thou  settlest  the  furrows  thereof."  Sulcos  was  in  the  version  used  by  St.  Augustin.  St 
Jerome  translates  in  the  same  way.    The  effect  of  the  rain  showers  on  the  earth  is  indicated. 

17  H.  P.  "  Thou  makest  it  soft  with  showers.  Thou  blessest  the  springing  thereof."  St.  Jerome  gives 
the  same  meaning,  but  in  the  imperative  mood. 

13  H.  P.  "Thou  crownest  the  year  with  thy  goodness."  The  Septuagint  refers  the  blessing  to  the  year, 
but  the  other  reading  is  simpler.    St.  Jerome :  "  vdlvdur  annus  in  honitale  Tua." 


128  PSALM      LXV. 

13.  The  beautiful  places  of  the  wilderness  shall  grow  fat  :^^  and  the 
hills  shall  be  girded  about  with  joy. 

14.  The  rams  of  the  flock  are  clothed,^*'  and  the  vales  shall  abound 
•with  corn :  they  shall  shout,  yea,  they  shall  sing  a  hymn. 


PSALM    LXV.  — Hebrew    lxvi. 

Jubilate  Deo. 

1.  Unto  the  end,  a  canticle  of  a  psalm  of  the  resurrection.^ 
Shout  with  joy  to  God,  all  the  earth,  2.  sing  ye  a  psalm  to  His 
name ;  give  glory  to  His  praise. 

3.  Say  unto  God,  How  terrible  are  Thy  works,  0  Lord !  in  the 
greatness  of  Thy  strength  Thy  enemies  shall  lie^  to  Thee. 

4.  Let  all  the  earth  adore  Thee,  and  sing  to  Thee :  let  it  sing  a 
psalm  to  Thy  name. 

5.  Come  and  see  the  works  of  God :  wlio  is  terrible  in  his  counsels^ 
on  the  sons  of  men. 

6.  Who  turneth  the  sea  into  dry  land,^  in  the  river  they  shall  pass 
on  foot :  there  shall  we  rejoice  in  Him. 

7.  Who  by  His  power  ruleth  forever :  His  eyes  behold  the  nations ; 
let  not  them  that  provoke^  Him  be  exalted  in  themselves. 

8.  0  bless  our  God,  ye  gentiles ;  and  make  the  voice  of  His  praise 
to  be  heard, 

9.  Who  hath  kept  me  in  life  :^  and  hath  not  suffered  my  feet  to  be 
moved. 

10.  For  Thou,  0  God,  hast  proved  us :  Thou  hast  tried  us  by  fire, 
as  silver  is  tried. 


19  H.  p.  "  Thy  paths  drop  fatness.    They  drop  upon  the  pastures  of  the  wilderness."    The  fertility 
even  of  places  before  like  a  desert  is  described. 

20  p.  "  The  pastures  are  clothed  with  flocks."    The  same  term  means  pastures  and  rams.    The  great 
number  of  the  flocks  is  set  forth,  as  an  evidence  of  the  divine  blessing. 

1  No  mention  of  the  resurrection  is  made  in  the  Hebrew. 

2  This  is  the  literal  version  of  the  original  term.    It  seems  here  to  imply  forced  homage— false  pro- 
fessions of  voluntary  submission, 

3  The  term  means  "work,"    The  conduct  of  God  towards  men  is  full  of  terror,  inasmuch  as  lie  pun- 
ishes the  wicked. 

*  This  may  be  rendered  in  the  past  tense.    It  alludes  to  the  miraculous  passage  of  the  Red  Sea  and 
Jordan. 

6  The  words  qui  exasperant  in  the  Vulgate  correspond  with  the  Hebrew  term  for  rebels. 
6  Preserved  my  life.    This  noun  is  plural  in  Hebrew. 


PSALM      LXVI.  129 

11,  Thou  hast  brought  us  into  a  net,  Thou  hast  laid  afflictions  on 
our  back  :^  12.  Thou  hast  set  men^  over  our  heads.^ 

We  have  passed  through  j&re  and  water,  and  Thou  hast  brought  us 
out  into  refreshing  places.^*^ 

13.  I  will  go  into  Thy  house  with  burnt-offerings :  I  will  pay  Thee 
my  vows,  14.  which  my  lips  have  uttered. 

And  my  mouth  hath  spoken,  when  I  was  in  trouble. 

15.  I  will  offer  up  to  Thee  holocausts  full  of  marrow,  with  burnt- 
offerings  of  rams :  I  will  offer  to  Thee  bullocks  with  goats. 

16.  Come  and  hear,  all  ye  that  fear  God :  and  I  will  tell  you  what 
great  things  He  hath  done  for  my  soul. 

17.  I  cried  to  Him  with  my  mouth :  and  I  extolled  Him  with  my 
tongue. 

18.  If  I  have  looked  at^^  iniquity  in  my  heart,  the  Lord  will  not 
hear  me.^^ 

19.  Therefore  hath  God  heard  me,^'  and  attended  to  the  voice 
of  my  supplication. 

20.  Blessed  be  God,  who  hath  not  turned  away  my  prayer,  nor 
His  mercy  from  me. 


PSALM    LXVI.— Hebrew    lxvii. 

Deus  misereatur. 

1:  Unto  the  end,  in  hymns,^  a  psalm  of  a  canticle  of  David.^ 
2.  May  God  have  mercy  on  us,  and  bless  us :  may  He  cause  the 
light  of  His  countenance  to  shine  upon  us,  and  may  He  have  mercy 


7  H.  p.  "  Upon  our  loins."  RosenmuUer  observes  that  the  back,  or  shoulder,  is  meunt,  as  in  3  Kings, 
XX.  31.    The  laying  of  heavy  burdens  on  slaves  is  alluded  to. 

8  Tlie  Hebrew  term  signifies  a  man  of  low  condition. 

»  H.  P.  "  Caused  men  to  ride  over  our  heads."  The  breaking  in  of  young  horses  is  used  as  an  image 
of  subjection  to  the  oppressor.  Mattel  thinks  that  the  text  reffers  to  the  drawing  of  the  Egyptian 
chariots  by  the  Hebrews. 

10  A  luxuriant  place. 

11  Approvingly. 

12  P.  «  The  Lord  will  not  hear  me."  Conscious  of  hia  sincere  hatred  of  sin,  he  does  not  ask  to  be  heard 
on  any  other  condition. 

13  Because  he  was  not  conscious  of  guilt,  God  heard  hfm,  and  was  propitious. 

1  A  musical  instrument. 

2  The  common  Hebrew  text  has  not  the  name  of  David,  which,  however,  is  found  in  some  manuscripts 
n.  89,  214.  Kennicott's  collection.    It  is  not  in  St.  Jerome's  version. 

'  This  repetition  of  the  prayer  for  mercy  is  not  in  the  text,  or  in  St.  Jerome. 

9 


130  PSALM      LXVII. 

8.  That  we  may  know  Thy  way  upon  earth :  Thy  salvation  in  all 
nations. 

4.  Let  people  praise  Thee/  0  God :  let  all  people^  give  praise  to 
thee.^ 

5.  Let  the  nations  be  glad  and  rejoice;  for  Thou  judgest  the' 
people  with  justice,  and  directest  the  nations  upon  earth. 

6.  Let  the  people,  0  God,  praise  Thee:  let  all  the  people  give 
praise  to  Thee :  7.  the  earth  hath  yielded  her  fruit. 

May  God,  our  God,  bless  us,  8.  may  God  bless  us :  and  may  all  the 
ends  of  the  earth  fear  Him. 


PSALM    LXVII.  — Hebrew    lxviii. 

Exurgat  Deus. 

1.  Unto  the  end,  a  psalm  of  a  canticle  of  David  himself.^ 

2.  Let  God  arise,  and  let  His  enemies  be  scattered:  and  let  them 
that  hate  Him  flee  from  before  His  face.^ 

3.  As  smoke  vanisheth,  so  let  them  vanish^  away :  as  wax  melteth 
before  the  fire,  so  let  the  wicked  perish  at  the  presence  of  God.* 

4.  And  let  the  just  feast,^  and  rejoice  before  God:  and  be  delighted 
with  gladness. 

5.  Sing  ye  to  God,  sing  a  psalm  to  His  name:  make  a  way  for 
Him  who  ascendeth  to  the  west  :^  the  Lord  is  His  name,^ 


*  The  conversion  of  all  nations  is  plainly  contemplated. 
1  "  Himself"  is  not  in  the  text. 

*  Thetse  words  were  pronounced  by  Moses,  on  the  lifting  up  of  the  ark,  at  the  moving  of  the  camp : 
Numbers  x.  36.  This  psalm  is  thonght  to  have  been  composed  on  occasion  of  the  removal  of  the  taber- 
nacle fromtlie  house  of  Obededom  to  Mount  Sion.  2  Kings  vi.  12.  St.  Augustin  applies  it  to  Christ  rising 
from  the  tomb.  "It has  already  been  accomplished:  Christ,  who  is  above  all  tilings,  God  blessed  forever, 
has  arisen,  and  His  enemies,  the  Jews,  are  scattered  throughout  all  nations."    In  Uc. 

»  H.  P.  "  So  drive  them  away."  St.  Jerome  and  the  ancient  versions  generally  agree  with  the  Vulgate, 
which  Michaelis  prefers. 

*  The  Psalmist  prays  that  the  enemies  of  God  may  be  scattered,  and  may  utterly  vanish,  as  the  smoke 
which  di-^solves  into  thin  vapor,  and  the  wax  which  melts  before  the  fire. 

6  The  text  makes  no  mention  of  banqueting.    P.  "Be  glad."    St.  Jerome:  "laetentur." 

*  H.  '•  Who  rideth  through  the  deserts."  St.  Jerome:  "aseendenti  per  deserta."  God  is  represented 
as  a  leader  borne  forward  on  a  chariot,  at  the  head  of  the  people,  who  advance  through  the  deserts  of 
Sinai.  The  Septuagint  took  the  noun  for  "  the  west,"  which  is  expressed  in  Hebrew  by  a  word  somewhat 
similar.    The  Rabbins  take  it  for  the  heavens;  as  also  P.  "who  rideth  upon  the  heavens." 

'  The  Septuagint  and  Vulgate  give  the  true  meaning  of  the  Hebrew,  as  Glans,  Gesenius  and  Eosen- 
miiller  agree,  the  preposition  3  serving  to  mark  the  attribute,  according  to  Arabic  usage.  St.  Jerome 
has:  '■in  Domino  nomen  ejus."  P.  "By  His  name  Jah."  This  ia  literal,  but  does  not  express  the  true 
force  of  the  phrase. 


PSALM      LXVII.  131 

Rejoice  ye  before  Him:  hut  the  wicked  shall  be  troubled  at  His 
presence,^  6.  He  is  the  father  of  orphans,  and  the  judge  of  widows. 

God  is  in  his  holy  place  :^  7.  God  who  maketh  the  solitary  dwell 
in  families.'*' 

Who  bringeth  out  with  strength"  those  that  were  bound:  He 
causeth  likewise  those  that  rebel  to  dwell  in  sepulchres.'^ 

8.  0  God,  when  Thou  didst  go  forth  in  the  sight  of  Thy  people, 
when  Thou  didst  pass  through  the  desert: 

9.  The  earth  was  moved,  and  the  heavens  dropped  at  the  presence 
of  the  God  of  Sinai,'^  at  the  presence  of  the  God  of  Israel. 

10.  Thou  didst  send  Thy  inheritance  a  free  rain,'*  0  God: 
for'*  it  was  weakened,  but  Thou  hast  strengthened  it.'^ 

11.  In  it  shall  the  animals  dwell  ;'^  in  thy  sweetness,  0  God,  Thou 
hast  provided  for  the  poor. 

12.  The  Lord  shall  give  the  word  to  them  that  announce  good 
tidings'^  with  great  power.'^ 


8  This  clause  is  wanting  in  St.  Jerome,  as  well  as  in  the  text.    It  is  found  in  the  ancient  psalters,  bat 

probably  another  version  of  the  words  which  precede. 

»  H,  P.  "  A  father  of  the  fatherless,  and  judge  of  the  widows  is  God  in  His  holy  habitation,"  God,  i^^ 
His  sauctuary,  manifests  Himself  to  be  the  Father  of  orphans,  protecting  them,  and  the  Judge  of  widows, 
avenging  the  wrongs  inflicted  on  them. 

10  St.  Jerome  translates  it:  ^' solitarins."  It  has  reference  to  the  Israelites  in  the  desert,  who,  al- 
though in  great  numbers,  were  lonely,  because  not  in  a  fixed  habitation.  The  Septuagiut  ixovorpuzov^ 
means  persons  of  lonely  habits;  and  the  Vul^iate  uniusmoris  was  employed  to  represent  the  Greek  term. 
r.  "God  settcth  the  solitary  in  families."  The  psalmist  praises  the  divine  goodness,  which  gave  a  home 
iU  the  promised  land,  to  those  who  had  so  long  wandered  through  the  wilderness. 

11  St.  Jerome  translates  this  passage  as  the  Vulgate.  P.  "  In  chaius."  Micliaelis  and  Olshausen  under- 
stand the  term  of  abundance.  The  leading  of  the  people  to  a  land  of  plenty  seems  to  be  meant.  They 
had  been  bondmen  in  Egypt. 

12  p,  ''The  rebellious  dwell  in  a  dry  land."  St.  Jerome,  "the  unbelievers  dwelt  in  droughty  places." 
The  punishment  of  the  murmurers,  who  were  prostrated  in  the  desert,  is  alluded  to.  The  Vulgate  requires 
a  verb  to  be  understood :  •'  He  causeth,  likewise,  those  that  rebel  to  dwell  in  sepulchres."  He  strikes 
them  dead. 

18  The  text  presents  Sinai  separately :  "  at  the  presence  of  God,  Sinai  at  the  presence  of  the  God  of  Israel." 
This  monntain  appeared  to  be  shaken  at  His  presence.  This  juissage  is  taken  from  the  canticle  of  Debora : 
Judges  V.  45.  Menochius  approves  of  this  punctuation.  St.  Jerome  translates  it:  "At  Thy  presence,  0 
God,  that  is  in  Sinai." 

1*  Seasonable  supplies  of  rain,  when  the  land  was  parched  with  drought,  deserved  grateful  acknow- 
ledgement. 

16  The  conjunction  heretas  the  force  of  a  causal  particle. 

!<*  Thou  didst  refresh  and  renew  it. 

IT  In  the  promised  land  the  herds  were  numerous,  and  the  pastures  plenty.  The  people  enjoyed 
security. 

18  The  p'^almist  passes  to  a  new  theme,  and  celebrates  victories  obtained  through  divine  favor.  The 
Hebrew  term,  which  is  feminine,  denotes  females  who  announce  glad  tidings.  St.  Jerome  renders  it: 
annunciatricilms  fortitudinU  plarimce.  As  Maria,  the  sister  of  Moses,  with  a  female  troop,  celebrated  the 
passage  of  the  Red  Sea,  so  choirs  of  females  were  wont  to  sing  the  achievements  and  triumphs  of 
warriors. 

i»  The  Hebrew  terms  3T  NJX  mean  a  great  army,  Bucer  thinks  that  these  female  heralds  are 
Called  "  of  the  great  army,"  whose  exploits  they  celebrate.  St.  Jerome  styles  them :  '■'■fortitudinis  magncB," 
with  reference,  perhaps,  to  the  burden  of  their  song,  namely,  the  great  bravery  and  succe.^s  of  the  army 
of  God's  people,    P.  "Great  was  the  company  of  those  that  published  it."    Olshausen  adopts  this  view, 


132  PSALM      LXVII. 

1 3.  The  king  of  armies  is  of  the  beloved,  of  the  beloved  f^  and 
the  beauty  of  the  house  shall  divide  the  spoils.^^ 

14.  When  ye  sleep  in  the  midst  of  your  borders,^^  i/e  shall  be  as  a 
dove,  whose  wings  are  covered  with  silver,  and  her  pinions  with 
flaming  gold.^^ 

15.  When  He  that  is  in  heaven^*  judgeth^^  kings  in  her,  they 
shall  be  white  as  snow  on  Selmon.  16.  The  mountain  of  God,  is  a 
rich  mountain.^^ 

A  high^*^  mountain,  a  rich  mountain.  17.  Why  regard^^  ye  high 
mountains  with  jealousy  ?^ 

This  is  the  mountain  in  which  God  is  well  pleased  to  dwell :  for 
there  the  Lord  shall  dwell  forever.^" 


although  the  Hebrew  cannot  easily  be  nnderstood  of  a  band  of  female  singers.  6vvaiiCL  iroWfj  of  the  Sep- 
tuagint  may  be  taken  in  apposition  with  rats  evayyeXi^Ofihoig  but  virtute  multa  of  the  Vulgate  marks 
rather  the  earnestness  and  power  with  which  the  heralds  celebrated  the  victory. 

20  St.  Jerome  translates  this  text  thus  :  "The  kings  of  the  armies  will  be  joined  in  alliance:  they  will 
be  joined  in  alliance."  P.  "  Kings  of  armies  did  flee  apace."  It  seems  to  have  reference  to  the  kings' 
who,  with  Sisara,  fought  near  Mageddo.  Judges  v.  19.  The  flight  of  the  princes  on  the  defeat  of  Senna, 
cherib,  may  be,  also,  prophetically  described:  Isaiah  xxi.  8,  9,-«nd  xxxiii.  23.  The  Vulgate  may  mean 
that  the  King  of  armies  is  with  the  beloved— the  very  much  loved  Prince :  the  repetition  being  equivalent 
to  a  superlative. 

21  H,  P.  "  She  that  tarried  at  home  divided  the  spoil."  The  Septuagint  and  Vulgate  may  be  so  under- 
stood: "to  the  beauty  of  the  house  it  belongeth  to  divide  the  spoils."  The  Psalmist  probably  alludes  to 
the  deed  of  Jahel,  who  pierced  with  a  nail  the  head  of  Sisara,  as  he  lay  sleeping  in  her  tent.  It  thus 
fell  to  her  to  consummate  the  victory  over  the  combined  armies  of  the  hostile  kings. 

22  St.  Jerome  translates  it :  inter  medios  terminos.  Aquila  uses  the  same  term  as  the  Septuagint,  here, 
(jnd  in  Gen.  xlix.  14;  Jud.  v.  16,  understanding  by  it  a  portion  of  land.  Oakelos  and  the  Chaldean  inter- 
preter agree  in  this  view,  which  Rosenmiiller  adopts.  The  singers  contemplate  the  return  of  the  vic- 
torious army,  and  their  peaceable  enjoyment  of  their  respective  possessions. 

23  The  fruits  of  their  industry  and  the  spoils  of  war  so  enrich  them,  that  they  are  compared  to  a  dove 
basking  in  the  rays  of  the  sun,  which  silver  over  her  wings,  whilst  her  back  glitters  like  gold.  From 
the  term  being  used  in  the  canticle  of  Debora,  in  reference  to  the  tribe  of  Ruben,  who  remained  ,with 
their  flocks,  when  the  other  tribes  went  to  war,  this  fact  seems  to  be  alluded  to  by  the  psalmist.  I 
borrow  the  translation  of  the  last  clause  from  Lecser. 

24  Michaelis  supports  this  version,  and  rejects  the  common  one:  "The  Almighty."  St.  Jerome  has 
rohif,S!tissimus. 

25  G.  £»'  ™  6iaaT€}s^eiv  y,  "dum  discernit."  The  French  and  Italian  versions  render  this  by  "exer- 
piseth  judgmept."  II.  P.  "When  the  Almighty  scattered  kings  in  it,  it^was  white  as  snow  in  Salmon.S 
The  beauty  of  a  snow-white  mountain  is  used  to  represent  the  glory  of  the  victory.  Olshausen  says  that 
the  bodie?  pf  the  slain  gave  the  battle-field  this  appearance.  Others  think  that  the  season  at  which  it 
was  gained  is  referred  to,  with  a  view  to  heighten  the  merit  of  the  achievement. 

26  p,  «  The  hill  of  God  is  as  the  hill  of  Bashan ;  ^n  high  hill  as  the  hill  of  Bashan."  Basan,  (as  the 
Vulgate  spells  it,)  which  signifies  rich,  or  fertile,  is  the  name  of  a  mountain.  Interpreters  are  divided  in 
opinion,  whether  it  should  be  here  taken  as  a  proper  name.  The  psalmist  passes  to  describe  Mount 
Sion.  Such  transitions  are  not  unfrequent  in  lyric  poetry.  The  procession  may  be  conceived  as  having 
reached  it. 

■27  p,  Coagtdatug.  V.   Lit.  "curdled."    Lceser  has  "many  peaked,"  which  better  expresses  the  Hebrew. 

28  Suspicamini  of  the  Vulgate  corresponds  to  the  Hebrew  term,  which  is  rendered  by  Simonis,  in 
his  Lexicon:  invidiose  ohservatisf  St.  Jerometranslates  it :  "Why  do  ye' contend  against?"  P.  "Why 
leap  ye,  ye  high  hills?" 

29  The  Hebrew  may  be  rendered  in  the  vocative  case:  "ye  rich  mountains,  why  do  ye  look  jealously? 
&c."  The  psalmist,  in  order  to  extol  the  privileges  of  Sion,  addresses  the  richest  mountains,  as  envious 
of  her. 

SO  Its  great  excellence  is  derived  from  the  fact  of  its  being  the  dwelling  of  God— the  place  chosen  by 
Him  to  receive  worship,  and  dispense  blessings. 


PSALM      LXVII.  133 

18.  The  chariot  of  God^^  is  attended  by  ten  thousands  i^^  thou- 
sands of  them  that  rejoice:^  the  Lord  is  among  them  in  Sinai,  in  the 
holy  place  ?^* 

19.  Thou  hast  ascended  on  high,^  Thou  hast  led  away  captives  ;^ 
Thou  hast  received  gifts  for  men:^'^ 

Yea  for  those  also  that  do  not  believe,  that  the  Lord  God  dwelleth 
therein.*^ 

20.  Blessed  be  the  Lord  day  by  day :  the  God  of  our  salvation 
will  make  our  journey  prosperous.^^ 

21.  Our  God  is  the  God  of  salvation;  and  of  the  Lord,  of  the 
Lord**'  are  the  issues  of  death. *^ 

22.  But  God  shall  break  the  heads^  of  His  enemies :  the  hairy 
crown  of  them  that  walk  on  in  their  sins. 

23.  The  Lord  said:  I  will  turn  e^€W'*^  from  Basan,**  I  will  turn 
them  into  the  depth  of  the  sea ; 


1  The  ark.    A  procession  for  placing  it  on  Sion  is  described. 

32  Decern  millibus  multiplex.    The  Hebrew  term  expresses  iteration,  or  a  multiplication  of  numbers. 

83  The  Septuagint  thus  translates  the  term  which  is  now  believed  to  express  iteration.  P.  "Even 
thousands  of  angels."    St.  Jerome :  "miUia  dbundantium." 

^*  As  formerly  on  Mount  Sinai,  now  on  Sion. 

35  This  may  be  understood  of  the  procession  to  Mount  Sion  and  the  enthronement  of  the  ark ;  which, 
however,  scarcely  corresponds  with  the  magnificence  of  the  description :  the  full  meaning  being  only 
displayed  in  the  ascension  of  our  Lord. 

*•  The  Hebrew  phrase  is  thus  rendered  by  Leeser.  No  captives  are  known  to  have  walked  in 
the  triumphal  procession  of  the  ark:  but  Schegg  infers  from  this  passage  that  some  of  the  Jebu8ites,who 
refused  to  believe  that  God  had  chosen  Sion  for  His  abode,  were  made  slaves,  and  led  in  the  procession. 
A  sublimer  triumph,  the  object  of  prophecy,  was  present  to  the  mind  of  the  psalmist. 

^  H.  "In  man."  P.  "For  men."  The  gifts  made  by  a  conquered  people,  or  the  men  themselves, 
delivered  over  as  bondmen,  may  be  primarily  meant.  St.  Paul  applies  the  passage  to  the  gifts  bestowed 
by  Christ  at  His  ascension :  "  Ascending  on  high.  He  led  captivity  captive :  He  gave  gifts  to  men."  Eph. 
iv.  8.  The  change  of  phrase  may  be  accounted  for,  inasmuch  as  the  psalmist  contemplates  Christ  re- 
ceiving the  free  homage  of  men,  whilst  the  apostle  regards  the  gifts  of  His  grace,  whereby  they  were 
gained  to  His  worship,  and  the  order  established  in  the  church  to  render  them  perpetual. 

'8  The  text  is  obscure:  "And  even  the  rebellious  to  dwell,  0  Lord  God."  It  may  mean  that  the  gifts 
were  presented  by  those  who  had  rebelled  and  resisted  with  greatest  obstinacy,  who,  in  the  end,  them- 
selves became  obedient.  The  latter  clause  may  depend  on  the  verb :  "  Thou  hast  ascended."  God  went 
up  the  Mount  to  make  it  His  dwelling. 

39  The  term  originally  signifies  to  lay  a  burthen.  St.  Jerome  translates  it:  "portabit  nos:"  "He  will 
carry  us."    Rosenmuller  thinks,  that  it  means  to  give  aid. 

<o  The  text  has  not  this  repetition,  but :  "  of  the  Lord  God :"  as  St.  Jerome  renders  it. 

*i  "Of  the  Lord  God  are  issues  unto  death."  The  meaning  is  that  God,  in  many  ways,  brings  dcstruc. 
tion  on  the  enemies  of  His  people.    P.  "Unto  God  the  Lord  bdong  the  issues  from  death." 

*2  The  text  has  the  singular,  one  being  put  for  many.  The  hairy  crown  is  another  phrase  for  the 
head.    He  that  walks  in  sin  is  the  same  as  was  styled  the  enemy  of  God. 

«  This  may  allude  to  the  victory  of  the  Israelites  over  Og,  king  of  Basan.  God  declares  that  He  will 
turn  the  enemies  of  His  people  from  the  east,  in  which  direction  Basan  lay,  and  deliver  them  over  to 
destruction.    The  victories  already  obtained  are  celebrated  at  the  same  time. 

<*  The  Hebrew  has  "  from,"  as  St.  Jerome  also  translates  it.  The  Mediterranean  Sea  is  pointed  out  as 
the  western  boundary.  In  every  direction  the  euemy  shall  be  defeated  and  slaughtered.  Others  think 
that  the  deliverance  of  the  Israelites  from  the  Egyptians  at  the  Red  Sea  is  here  indicated. 


134  PSALM      LXVII. 

24.  That  thy  foot  may  be  dipped  in  the  blood  of  thy  enemies  ;*^ 
the  tongue  of  thy  dogs  be  red  with  the  same.*^ 

25.  They  have  seen  Thy  goings,^'^  0  God,  the  goings  of  my  God: 
of  my  king  who  is  in  the  sanctuary. 

26.  Princes^^  went  before  joined  with  singers,^"  in  the  midst  of 
young  damsels  playing^"  on  timbrels. 

27.  In  the  assemblies®^  bless  ye  God  the  Lord,  from  the  fountains 
of  Israel.®^ 

28.  There  is  Benjamin  a  youth,  in  ecstacy®^  of  mind. 

The  princes  of  Juda  are  their  leaders:®^  the  princes  of  Zabulon, 
the  princes  of  Nephtali. 

29.  Exert  Thy  strength,^®  Q  God:  confirm,  0  God,  what  Thou 
hast  wrought  in  us. 

30.  From  Thy  temple  in  Jerusalem,®^  kings  shall  offer  presents  to 
Thee. 

31.  Restrain  the  wild  beasts  of  the  reeds,®^  the  troop  of  bulls 
with  the  kine  of  the  people  f^  to  drive  away  them  that  are  tried  as 
silver.®^ 


*5  Complete  victory  is  expressed  by  the  copious  effusion  of  human  blood.  Although  this  awakens 
feelings  of  horror,  yet  divine  justice  is  to  be  adored  in  the  necessary  severity  of  the  conquerors. 

46  The  Vulsiate  literally  corresponds  with  the  text.  Simonis  and  Olshausen  think  that  the  word  IHiD 
is  put  for  inJD  Ms  portion,  to  denote  that  the  tongue  of  the  dogs  has  its  share  in  the  blood. 

*7  The  psalmist  returns  to  celebrate  the  procession  of  the  ark,  and  at  the  same  time  recals  to  mind  the 
entrance  of  the  people  into  the  land  of  promise. 

*'  The  same  term,  according  to  its  punctuation,  signifies  a  prince,  or  a  singer.  Many  think  with  St- 
Jerome,  that  it  here  means  singers,  who  advanced  in  front. 

43  Instrumental  musicians  occupied  the  rear. 

60  P.  "Among  them  were  the  damsels  playing  with  instruments."  They  occupied  the  middle  place 
between  the  two  bands. 

w  Jn  ecclesiis,  which  is  used  by  St.  Jerome,  as  well  as  the  Vulgate,  means  the  gatherirgs  of  singers  and 
of  the  people.    P.  "In  the  congregations." 

52  In  the  text  it  is  in  the  singular  number:  it  means  the  descendants  of  Israel,  who  are  about  to  bo 
specified. 

53  The  Hebrew  term  is  rendered  by  Rosenmliller:  "ruling  them;"  and  is  explained  as  referring  to 
Saul,  of  that  tribe,  who  was  the  first  king.  St.  Jerome  translates  it:  ^^continens  eos:"'  which  may  bear 
the  same  sense,  or  be  specially  understood  of  a  control  exercised  on  occasion  of  the  procession. 

5*  St.  Jerome  translates  it:  "in  purpura  sua."  P.  '^  And  their  counsel."  Rosenmiiller  thinks  that 
the  force  of  the  term  is  equivalent  to  those  already  used,  denoting  leadership  and  rule,  and  is  well 
expressed  by  the  Septuagint  and  Vulgate. 

65  Lit.  "Command."  The  text  has  the  perfect  indicative;  but  the  ancient  versions,  with  wonderful 
consent,  have  the  imperative.    Olshausen  approves  of  this  reading. 

50  "From  Thy  temple."    Olshausen  understands  it  in  connexion  with  the  preceding  verse. 

57  Nations  of  fierce  habits,  such  as  the  Egyptians  and  Ethiopians,  Assyrians  and  Chaldeans,  are  sup- 
posed to  be  here  designated.    The  text  has  the  singular  number.    The  crocodile  seems  to  be  meant. 

58  The  text  speaks  of  the  people  as  calves,    Tlie  bulls  represent  their  leaders. 

59  The  text  is  extremely  obscure.  Some  understand  it  of  submitting  to  be  trampled  under  foot,  and 
paying  tribute.  Michaelis  explains  it  of  a  people  abounding  in  plates  of  silver.  St.  Jerome  represents 
the  nations  under  the  figure  of  animals  "kicking  against  silver  wheels."  The  Vulgate  maybe  under- 
stood of  the  enemies,  who  attempted  to  drive  from  their  possessions  the  Israelites,  whoso  fidelity  had 
been  tried  as  silver  in  the  cmcible. 


PSALM      LXYIII.  135 

Scatter  Thou  the  nations  that  delight  in  wars  :^*^  32.  Embassadors*^ 
shall  come  out  of  Egypt :  Ethiopia  shall  soon  stretch  out  her  hands 
to  God/2 

33.  Sing  to  God,  ye  kingdoms  of  the  earth:  sing  ye  to  the 
Lord ; 

Sing  ye  to  God,*^  34.  who  mounteth  above  the  heaven  of  heavens, 
to  the  east. 

Behold  He  will  give  to  His  voice  the  voice  of  power  :^*  35.  Give 
ye  glory  to  God  for  Israel,  His  magnificence,  and  His  power  are  in 
the  clouds. 

36.  God  is  wonderful^  in  His  saints :  the  God  of  Israel  is  He  who 
will  give  power  and  strength  to  His  people.     Blessed  be  God. 


PSALM    LXVIII.  — Hebrew    lxix. 

Salvum.  mefac,  Deus. 

1.  Unto  the  end,  for  them  that  shall  be  changed  ;^  for  David. 

2.  Save  me,  0  God :  for  the  waters  are  come  in  even  unto  my 
soul. 

3.  I  stick  fast  in  the  deep  mire :  and  there  is  no  standing. 

I  am  come  into  the  depth  of  the  sea;  and  a  tempest^  hath  over- 
whelmed me. 

4.  I  am  weary  of  crying;  my  jaws  are  become  hoarse:  my  eyes 
have  failed,  whilst  I  hope  in  my  God.^ 

5.  They  who  hate  me  without  cause  are  multiplied  above  the  hairs 
of  my  head. 


<»  In  the  text  this  is  united  with  the  foregoing  verse, 
w  Grandees.    These  predictions  are  eminently  fulfiled  in  the  church. 
«2  In  supplication;  or  presenting  offerings. 
«'  This  repetition  is  not  in  the  text. 
64  That  is,  He  will  make  his  voice  powerful. 

«6  H.  "God  is  terrible  from  His  sanctuaries."   St.  Jerome  has  Terribilit  Dettt  dt  sanduario  suo.    This  is 
the  meaning  of  the  text.    The  Vulgate  may  be  so  understood. 

1  On  an  instrument  of  six  chords. 

s  A  flood. 

»  Being  disappointed — not  having  obtained  speedy  relief. 


136  PSALM      LXVIII. 

My  enemies  who  have  wrongfully  persecuted  me  are  grown  strong : 
then*  did  I  pay  that  which  I  took  not  away. 

6.  0  God,  Thou  knowest  my  foolishness ;  and  my  offences  are  not 
hidden  from  Thee. 

7.  Let  not  them  who  look  for  Thee,  0  Lord  the  Lord  of  hosts,  be 
ashamed  for  me.^ 

Let  them  who  seek  Thee,  0   God  of  Israel,  not  be  confounded 
on  my  account.^ 

8.  Because  for  Thy  sake  I  have  borne  reproach;   shame  hath 
covered  my  face. 

9.  I  am  become  a  stranger  to  my  brethren,  and  an  alien  to  the  sons 
of  my  mother. 

10.  For  the  zeal  of  Thy  house  hath  eaten  me  up :''  and  the  re- 
proaches of  them  that  reproached  Thee  are  fallen  upon  me.^ 

11.  And  I  humbled  my  soul  in  fasting  ;^^  and  it  was  made  a  reproach 
to  me. 

12.  And  I  made  hair-cloth  my  garment  :^^  and  I  became  a  by- 
word to  them. 

13.  They  that  sat  in  the  gate  spake  against  me  :^^  and  they  that 
drank  wine  made  me  their  song. 

14.  But  as  for  me,  my  prayer  zV^  to  Thee,  0  Lord ;  for  the  time 
of  Thy  good  pleasure,  0  God.-^^ 

In  the  greatness  of  Thy  mercy  hear  me,  in  the  truth  of  Thy  sal- 
vation.^* 

15.  Draw  me  out  of  the  mire,  that  I  may  not  stick  fast :  deliver 
me  from  them  that  hate  me,  and  out  of  the  deep  waters. 

16.  Let  not  the  water  flood^^  drown  me,  nor  the  deep  swallow  me 
up ;  and  let  not  the  pit  shut  her  mouth  upon  me.^^ 


*  When  his  enemies  were  in  the  ascendency. 

5  Literally :  "  In  me." 

«  The  same  word  occurs  in  both  places  in  the  text. 

T  These  words  are  applied  to  our  Lord,  "And  His  disciples  remembered  that  it  was  written:  The 
aeal  of  Thy  house  hath  eaten  me  up."    John  ii.  17. 

«  Rom.  XV.  3.    Those  who  blasphemed  Christ  dishonored  His  Father. 

5'  P.  "  When  I  wept,  and  chastened  my  soul  with  fasting :"  that  is,  when  I  wept  and  fasted.  My  soul  is 
frequently  used  for  the  first  personal  pronoun.  The  term  cover,  employed  by  the  Vulgate  and  Septuagint, 
has,  apparently,  reference  to  the  usage  of  mourners,  who  covered  their  head.  2  Kings  xv.  30 ;  Esther  vi.  12. 

10  His  garment,  which  was  of  sack-cloth,  usually  worn  by  mourners,  was  an  occasion  of  derision.  In 
the  application  of  these  passages  to  Christ,  our  Lord,  it  is  not  necessary  to  seek  minutely  their  adapta- 
tion to  the  history  of  His  sufferings. 

11  The  judges,  as  well  as  the  lowest  rabble. 

12  A  verb  is  understood  in  each  member  of  this  verso.  The  psalmist  directs  his  prayer  to  God,  and  re- 
minds Him  that  it  is  a  time  for  mercy  and  reconciliation.    P.  "  An  acceptable  time." 

13  This  may  be  connected  with  what  follows,  as  in  the  version  of  St.  Jerome. 
1*  In  Thy  true  salvation,  conformably  to  the  truth  of  Thy  promises. 

15  This  is  the  translation  of  St.  Jerome,  adopted  by  P. 

i«  As  one  who  sinks  into  a  pit,  and  is  buried  under  the  walls  falling  in  on  him.    See  Ps.  xxxix. 


PSALM      LXVIII.  137 

17.  Hear  me,  0  Lord,  for  Thy  mercy  is  kind;  look  upon  me 
according  to  the  multitude  of  Thy  tei^der  mercies. 

18.  And  turn  not  away  Thy  face  from  Thy  servant :  for  I  am  in 
trouble,  hear  me  speedily. 

19.  Attend  to  my  soul,  and  deliver  it :  save  me  because  of  my  ene- 
mies.-^'' 

20.  Thou  knowest  my  reproach,  and  my  confusion,  and  my  shame. 

21.  In  Thy  sight  are  all  they  that  afflict  me:    my  heart  hath 
expected  reproach^^  and  misery. 

And  I  looked  for  one  that  would  grieve  together  with  me,  but  there 
was  none :  and  for  one  that  would  comfort  me,  and  I  found  none. 

22.  And  they  gave  me  gall  for  my  food :  and  in  my  thirst  they 
gave  me  vinegar  to  drink. ^* 

23.  Let  their  table  become  as  a  snare  before  them,  and  a  recom- 
pense,^*^ and  a  stumbling-block. 

24.  Let  their  eyes  be  darkened  that  they  see  not ;  and  their  back 
bend  Thou^^  down  always. 

25.  Pour  out  Thy  indignation  upon  them :  and  let  Thy  wrathful 
anger  take  hold  of  them. 

26.  Let  their  habitation  be  made  desolate ;  and  let  there  be  none 
to  dwell  in  their  tabernacles.^^ 

27.  Because  they  have  persecuted  him  whom  Thou  hast  smitten  ;^ 
and  they  have  added  to^*  the  pain  of  my  wounds. 

28.  Add  Thou  iniquity^  upon  their  iniquity:  and  let  them  not 
attain  to  Thy  justice.^^ 

29.  Let  them  be  blotted  out  of  the  book  of  the  living :  and  with 
the  just  let  them  not  be  written. 

30.  But  I  am  poor  and  sorrowful :  Thy  salvation,  0  God,  hath  set 
me  up. 


IT  His  danger  prompts  him  to  seek  relief. 

18  H.  P.  "  Reproach  hath  broken  my  heart,  and  I  am  full  of  heaviness."  This  agrees  with  the  trans- 
lation of  St.  Jerome.    The  deadly  sadness  which  seized  our  Lord  in  the  garden,  is  here  foretold. 

19  Matt.  xxvu.  4. 

«>  P.  "  And  that  which  sJiould  have  been  for  their  welfare,  let  it  become  a  trap."  The  Septuagint,  Vulgate 
and  St.  Jerome  give  the  exact  translation.  The  table  is  taken  for  all  enjoyments  and  advantages.  St. 
Paul  applies  this  text  to  the  Jews,  whose  sacrifices  and  rites  became  for  them  an  occasion  of  ruin.  Eom. 
xi.9. 

21  H.  P.  "Make  their  loins  continually  shake." 

22  This  was  accomplished  in  the  destruction  of  Jerusalem.    Acts  i.  20. 

23  The  high  counsel  of  God  was  the  primary  cause  of  the  sufferings  of  Christ. 

24  H.  P.  "They  talk  to  the  grief  of  those  whom  Thou  hast  wounded."  This  agrees  with  St.  Jerome. 
The  Vulgate  bears  the  same  meaning.  By  their  insults  they  add  to  the  pain  caused  by  the  wounds  of  the 
psalmist. 

25  Punishment  on  punishment. 

2«  Let  them  not  be  admitted  to  favor. 


138  PSALM      LXIX. 

81.  I  will  praise  the  name  of  God  with  a  canticle,  and  I  will  mag- 
nify Him  with  praise.  ^ 

32.  And  I  shall  please  God  better  than  a  young  calf,^^  that  bring- 
eth  forth  horns  and  hoofs.^^ 

83.  Let  the  poor  seek  and  rejoice ;  seek  ye  God,  and  your  soul 
shall  live. 

34.  For  the  Lord  hath  heard  the  poor,^^  and  hath  not  despised  His 
prisoners. 

85.  Let  the  heavens  and  the  earth  praise  Him ;  the  sea,  and  every 
thing  that  creepeth  therein. 

86.  For  God  will  save  Sion,  and  the  cities  of  Juda  shall  be  built 
up.3« 

And  they  shall  dwell  there,  and  acquire  it  by  inheritance. 

87.  And  the  seed  of  His  servants  shall  possess  it:  and  they  that 
love  His  name  shall  dwell  therein. 


PSALM    LXIX.  — Hebrew    lxx. 

Deus,  in  adjutorium. 

1.  Unto  the  end,  a  psalm  of  David,^  to  bring  to  remembrance  that 
the  Lord  saved  him. 

2.  0  God,  come  to  my  assistance ;  0  Lord,  make  haste  to  help 
me. 

8.  Let  them  that  seek  my  life,  be  confounded  and  put  to  shame : 
4.  Let  them  that  desire  evils  to  me,  be  turned  backward  and  blush 

for  shame. 

Let  them  be  presently  turned  away  blushing  for  shame  that  say  to 

me:  Aha!  AhaP 


ST    Bullock. 

38  Praise,  especially  from  the  lips  of  Christ,  was  far  more  acceptable  than  any  victim. 

29  The  latter  verses  of  this  psalm  suit  the  people  when  coming  forth  from  bondage.  It  may  have 
been  composed  with  reference  to  that  event,  which,  however,  was  a  type  of  the  deliverance  of  sinners 
through  the  divine  victim. 

so  Tl>e  diffusion  of  the  Church  fulfils,  in  a  sublime  sense,  what  may  have  been  said  literally  of  the 
return  of  the  captive  Israelites,  and  the  rebuilding  of  their  cities. 

1  The  Hebrew  title  terminates  here.  The  following  words  are  wanting,  even  in  many  copies  of  the 
Septuagint.  The  psalm  may  be  regarded  as  a  memorial,  a  prayer,  reminding  the  petitioner  of  his  own 
wants,  and  laying  them  before  God,  in  order  to  obtain  relief.  It  is  a  repetition,  with  some  slight  varia- 
tions of  the  last  seven  verses  of  the  thirty-ninth  psalm,  which  were  probably  set  apart  for  recital  during 
the  captivity,  and  thus  were  regarded  as  a  distinct  psalm. 

3  Such  as  use  terms  of  exultation  at  the  afflictions  of  the  psalmist. 


PSALM      LXX.  139 

5.  Let  them  that  seek  Thee  rejoice,  and  be  glad  in  Thee ;  and  let 
such  as  love  Thy  salvation^  say  always :  The  Lord  be  magnified. 

6.  But  I  am  needy  and  poor ;  0  God,  help  me. 

Thou  art  my  helper  and  my  deliverer :  0  Lord,  make  no  delay. 


PSALM    LXX.  — Hebrew    lxxi. 

In  te  Doming,. 

1.  A  psalm  of  David,  of  the  sons  of  Jonadab,  and  the  former 
captives.^ 

In  Thee,  0  Lord,  I  have  hoped,  let  me  never  be  put  to  confusion : 
2.  deliver  me  in  Thy  justice,  and  rescue  me. 

Incline  Thy  ear  unto  me,  and  save  me. 

3.  Be  Thou  unto  me  a  God,^  a  protector,  and  a  fortress  :^  that  Thou 
mayst  save  me,* 

For  Thou  art  my  support^  and  my  refuge.^ 

4.  Deliver  me,  0  my  God,  out  of  the  hand  of  the  sinner,  and  out 
of  the  hand  of  the  transgressor^  and  of  the  unjust.^ 

5.  For  Thou  art  my  reliance,^  0  Lord :  my  hope,  0  Lord,  from  my 
youth. 

6.  By  Thee  have  I  been  supported^**  from  the  womb:  from  my 
mother's  womb  Thou  art  my  protector. 

Of  Thee  shall  I  continually  sing :  7.  I  am  become  unto  many  as  a 
wonder,  but  Thou  art  a  strong  helper. 


3  Glory. 

1  There  is  no  title  in  Hebrew.  Mention  ia  made  of  the  Rechabites,  sons  of  Jonadab,  in  Jer.  xxxv.  11. 
It  does  not,  however,  appear  that  the  psalm  has  any  reference  to  them. 

2  A  rock. 

8  P.  "  A  strong  habitation,  whereunto  I  may  continually  resort."  This  ia  the  translation  of  St. 
Jerome.  Cappell,  Houbigant  and  Kohler  prefer  the  Vulgate  translation,  which  is  supported  by  a  parallel 
passage.    Ps.  xxx.  4. 

4  H.  P.  "  Thou  hast  given  commandment  to  save  me."    St.  Jerome. 

6  My  rock. 

0  My  citadel.  The  commencement  of  this  psalm  corresponds  with  that  of  the  thirtieth  psalm,  with 
some  slight  variations. 

7  The  text  expresses  by  a  single  word  what  the  Vulgate  renders :  "  contra  legem,  agenlU."  "  Transgres- 
sor" sufficiently  represents  the  idea.    St.  Jerome:  has :  "iniqui."  P. 

8  "Unrighteous."    St.  Jerome:  "nocenfi's."    P.  "  Cruel  man." 

»  H.  P.  "  My  hope."  He  to  whom  I  look  up,  and  for  whose  sake  I  bear  all  adversity,  whilst  I  look 
forward  patiently  and  confidently  for  relief.     St.  Jerome :  "  expedatio  mea." 

M  P.  "  Holden  up."  He  alludes  to  the  custom  of  placing  the  new-born  infant  on  the  lap  of  the  father, 
in  recognition  of  his  paternity.    St.  Jerome:  " sustentatus  sum." 


140  PSALM      LXX. 

8.  Let  my  mouth  be  filled  with  praise,  that  I  may  sing  Thy 
glory ;"  Thy  greatness  all  the  day  long. 

9.  Cast  me  not  off  in  the  time  of  old  age :  when  my  strength  shall 
fail,  do  not  Thou  forsake  me. 

10.  For  my  enemies  speak  against  me;  and  they  that  watch  for 
my  life^^  take  counsel  together. 

11.  Saying :   God  hath  forsaken  him :  pursue  and  take  him,  for 
there  is  none  to  deliver  him. 

12.  0  God,  be  not  Thou  far  from  me :  0  my  God,  make  haste  to 
my  help. 

13.  Let  my  adversaries^^  that  seek  my  hurt,  be  confounded,  and 
come  to  nothing :  let  them  be  covered  with  confusion  and  shame. 

14.  But  I  will  always  hope ;  and  will  add  to  all  Thy  praise.^* 

15.  My  mouth  shall  show  forth  Thy  justice ;  Thy  salvation  all  the 
day  long. 

Because  I  know  not  learning,^^  16.  I  will  come  to  the  powers  of 
the  Lord:^^  0  Lord,  I  will  be  mindful  of  Thy  justice^^  alone.^^ 

17.  Thou  hast  taught  me,  0  God,  from  my  youth :  and  till  now 
I  have  declared^^  Thy  wonderful  works. 

18,  And  unto  old  age  and  grey  hairs  :^"  0  God,  forsake  me  not, 
Until  I  show  forth  Thy  arm^^  to  all  the  generation  that  is  to 

come  :^^ 

Thy  power,^^  19.  and  Thy  justice,^^  0  God,  even  to  the  highest,  the 
great  things  which  Thou  hast  done :  0  God,  who  is  like  to  Thee  ? 


11  This  clause  is  wanting  in  the  text,  but  is  found  in  the  Arabic,  as  well  as  the  Septuagint.  Kohler 
thinks  that  it  was  originally  in  the  text.    St.  Jerome  omits  it. 

n  That  lie  in  wait  to  take  my  life. 

13  «  My  adversaries."  St.  Jerome  translates  it  in  this  way.  The  Vulgate  " detrahentes"  may  bear  this 
meaning.    St.  Augustine  has:  '' committentes  animam  rruam." 

1*  I  will  continue  to  praise  Thee. 

15  p.  "  I  know  not  the  numbers  thereof."  I  cannot  enumerate  in  detail  all  the  acts  of  divine  good- 
ness. St.  Jerome  connects  this  with  the  preceding,  but  gives  the  same  translation  as  the  Vulgate  in  th« 
plural :  "  Uieraturas." 

w  p.  « I  will  go  in  the  strength  of  the  Lord."  It  rather  means:  I  will  enter  on  the  celebration  of  the 
wonders  of  the  Lord.    St.  Jerome  gives,  however,  the  former  translation. 

17  Divine  justice  is  here  taken  for  perfection  and  goodness. 

18  The  psalmist  chooses  this  for  his  special  theme. 

1>  The  future  form  is  in  the  text  as  well  as  in  the  Vulgate. 

»>  This  may  be  referred  to  the  preceding  verse ;  or  it  may  be  understood  in  connexion  with  what  fol- 
lows. 

21  Power. 

22  H.  P.  "Thy  strength  unto  this  generation,  and  Thy  power  to  every  one  tJiat  is  to  come."  The  two 
members  of  the  sentence  express  the  same  idea.    St.  Jerome  renders  the  text  in  this  way. 

2»  It  is  connected  in  the  text  with  the  preceding  verse. 

2*  The  greatness  of  divine  perfection  is  signified.  P.  "Thy  righteousness  also,  0  God,  is  very  high, 
who  hast  done  great  things." 


PSALM      LXXI.  141 

20.  How  great  troubles  hast  Thou  shown^  me,  many  and  grievous : 
and  again^^  Thou  hast  brought  me  to  life,  and  hast  brought  me^' 
back  again  from  the  depths  of  the  earth : 

21.  Thou  hast  multiplied  Thy^^  magnificence  :  and  turning-^  to  me 
Thou  hast  comforted  me. 

22.  For  I  will  also  praise  Thee,  Thy  truth  with  the  instruments 
of  psaltery :  0  God,  I  will  sing  to  Thee  with  the  harp,  Thou  holy 
One  of  Israel. 

23.  My  lips  shall  greatly  rejoice,  when  I  shall  sing  to  Thee :  and 
my  soul  which  Thou  hast  redeemed.^ 

24.  Yea,  and  my  tongue  shall  speak^^  of  Thy  justice  all  the  day : 
when  they  that  seek  evil  to  me  shall  be  confounded  and  put  to  shame. 


PSALM    LXXI.  — Hebrew    lxxii. 

Deus,  judicium  tuuvi. 

1.  A  psalm  on  Solomon.^ 

2.  Give  to  the  king  Thy  judgment,^  0  God:  and  to  the  king's  son^ 
Thy  justice : 

To  judge  Thy  people  with  justice,  and  Thy  poor  with  judgment. 

3.  Let  the  mountains  receive  peace  for  the  people,  and  the  hills 

J' 


lustice."* 


-5  Made  me  experience. 

20  "  Again,"    The  Latin  and  Hebrew  terms  express  repetition,  or  change. 

27  The  text  has  the  plural  affix,  which,  Rosenmiiller  thinks  is  correct.  The  Syriac  as  well  as  the 
Septuagint,  has  the  singular  pronoun.    The  Protestant  version  here  follows  the  Vulgate. 

28  The  text  and  St.  Jerome  have  the  aflSx  of  the  first  person,  which  means  that  God  exalted  His  servant. 
P.  "  My  greatness."  29  Again. 

*>  This  is  the  subject  of  his  devout  praise. 

*i  The  Latin  term,  ^' meditabitur,''  as  well  as  the  Hebrew  which  it  represents,  is  used  here  for  celebrat- 
ing.   P.  "  Shall  talk  of." 

1  The  Hebrew  title  is  simply :  "Of  Solomon ;"  which  marks  him  as  the  author;  or  as  the  Septuagint 
understood  the  prefix,  "On  Solomon."  The  subject  is  the  Messiah,  as  the  older  Jewish  Rabbins,  and 
Rosenmiiller,  Hengstenberg,  and  many  others  hold.  St.  Jerome  expressly  says :  "  This  psalm  is  properly 
referred  to  Christ.    The  predictions  are  too  sublime  to  be  applied  to  an  earthly  king." 

2  P.  "Judgments."  Laws,  commands.  The  text  may  be  translated  in  the  future :  "  Thou  wilt  give." 
It  is  prophetic  of  the  justice  and  equity  which  should  characterize  the  reign  of  the  Messiah.  It  may  also 
be  understood  as  a  prayer  for  the  nations  who  were  to  experience  the  advantages  of  Hia  government. 

8  The  Messiah  is  king,  and  is  in  a  special  manner  the  Son  of  David,  who  was  his  type.  The  Orientals 
sTyle  a  king,  son  of  a  king. 

*  The  hills  and  mountains  are  said  to  receive  peace  and  justice  descending  from  heaven,  when  these 
prevail.    P.  "  The  little  hills,  by  righteousness."    Kohler  thinks  the  preposition  pleonastic. 


142  PSALM      LXXI. 

4.  He  shall  judge  the  poor  of  the  people :  and  He  shall  save  the 
children  of  the  poor:  and  He  shall  humhle^  the  oppressor. 

5.  And  He  shall  continue®  with  the  sun,  and  before''  the  moon, 
throughout  all  generations. 

6.  He  shall  come  down  like  rain  upon  the  fleece*  and  as  showers 
falling  gently  upon  the  earth. 

7.  In  His  days  shall  justice  spring  up;^  and  abundance  of  peace, 
till  the  moon  be  taken  away. 

8.  And  He  shall  rule  from  sea  to  sea,  and  from  the  river  unto  the 
ends  of  the  earth.^° 

9.  Before  Him  the  Ethiopians  shall  fall  down:  and  His  enemies 
shall  lick  the  ground.  ^^ 

10.  The  kings  of  Tharsis^^  and  the  islands  shall  offer  presents :  the 
kings  of  the  Arabians^^  and  of  Saba^*  shall  bring  gifts : 

11.  And  all  the  kings  of  the  earth^^  shall  adore  Him:  all  nations 
shall  serve  Him. 

12.  Eor  He  shall  deliver  the  poor  from  the  mighty ,^^  and  the  needy 
that  had  no  helper. 

13.  He  shall  spare^^  the  poor  and  needy :  and  He  shall  save  the 
lives  of  the  poor.^^ 

14.  He  shall  redeem  their  souls  from  usuries^^  and  iniquity :  and 
their  name^"  shall  be  honorable  in  His  sight. 

15.  And  He  shall  live,  and  to  Him  shall  be  given  of  the  gold  of 


6  II.  p.  "Break in  pieces."    '■'■  ConJringttP  St.  Jerome. 

•"They  shall  fear  Tliee,  as  long  as  the  sun  and  moon  endure."  St.  Jerome  renders  it  to  the  same 
effect. 

^  "In  presence  of."    ReYerence  and  homage  are  to  bo  given  at  all  times  to  Christ. 

8  Tiie  term  rendered  "fleece"  is  understood  by  moderns  of  the  remains  of  mown  grass,  which  springi 
up  anew,  when  rain  falls,  soon  after  it  has  been  cut.  The  blessings  of  the  reign  of  the  Messiah  are  likened 
to  the  fresh  springing  grass.  P.  "He  shall  come  down  in  rain  upon  the  mown  grass."  St.  Jerome  has: 
"  vellus." 

•  H.  P.  "In  his  days  shall  the  righteous  flourish."    St.  Jerome  has:  '■^ germindbit— Justus. 

W  The  Hebrew  term  means  inhabitants  of  desert  places,  barbarous  nations. 

"  Their  submission  is  represented  by  the  act  of  prostrating  themselves. 

12  Remote  regions  in  general  ara  designated  by  these  various  places. 

18  Sheba,  a  part  of  Arabia  Felix.    Gen.  x.  28. 

1*  In  Africa.    Gen.  x.  6. 

15  "Of  the  earth:"  is  wanting  in  the  text,  and  in  St.  Jerome. 

16  p  "When  he  crieth."  The  Syriac  interpreter,  as  well  as  the  Septuagint,  Beenis  to  have  had  a  dif- 
ferent punctuation.    St.  Jerome  agrees  with  the  Vulgate. 

17  "  He  will  have  pity  on." 

18  Rescue  them  from  death. 

1*  The  Hebrew  term  is  taken  for  pecuniary  wrongs,  oppressive  acts. 

20  H.  P.  "Their  blood :"  which  was  also  the  reading  of  St.  Jerome.  He  will  not  suffer  it  to  bo  shed 
with  impunity.    The  Septuagint  may  have  had  :  o.ifia  where  we  now  read  Svona, 


PSALM      LXXII.  143 

Arabia ;  for  to  Him  they  shall  always  pray,^^  they  shall  bless  Him  all 
the  day. 

16.  And  there  shall  be  abundance  on  the  earth,^  on  the  tops  of 
mountains  :^^  above  Libanus  shall  the  fruit  thereof  be  exalted :  and 
they  of  the  city  shall  flourish  like  the  grass  of  the  earth.^^ 

17.  Let  His  name  be  blessed  for  evermore :  His  name  continueth 
before^^  the  sun. 

And  in  Him  shall  all  the  tribes  of  the  earth^^  be  blessed:  all  nations 
shall  magnify  Him.^^ 

18.  Blessed  be  the  Lord  the  God  of  Israel,  who  alone  doetb  won- 
derful things. 

19.  And  blessed  be  the  name  of  His  majesty  for  ever:  and  the 
whole  earth  shall  be  filled  with  His  majesty.     So  be  it.     So  be  it. 

20.  The  praises  of  David  the  son  of  Jesse  are  ended.^ 


PSALM    LXXII.  — Hebrew    lxxiii. 

Quam  bonus  Israel  Dexis. 

1.  A  psalm  of  Asaph. 

How  good  is  God  to  Israel,  to  them  that  are  of  a  right  heart  !^ 

2.  But  my  feet  were  almost  gone;  my  steps  had  well  nigh  slipt.* 


21  H.  "  And  prayer  shall  be  made  on  account  of  Him."  The  prayers  of  those  benefited  by  Him  Trill 
ascend.  Their  gratitude  will  be  expressed  in  prayer,  that  His  Kingdom  may  be  spread  over  the  earth. 
St.  Jerome  translates  it:  "orabuntde  eoJ"  To  which  meaning"  adarabunt"  of  the  Vulgate  may  be 
recalled,  as  Jansens  observes.   See  Juv.  Sat.  iii.  300.   P.  "Prayer  also  shall  be  made  for  him  continually." 

22  St.  Jerome  has:  "  erit  memorabik  triticum  in  terra."  The  text  signifies  abundance  of  wheat,  or  ac- 
cording to  Hengstenberg,  "a  handful  of  corn."  P.  The  Greek  and  Ltitin  terms  seem  to  be  used  here  to 
express  the  support  and  strength  derived  from  wheat.  "lirmamentumpanis."  Ps.  cix.  5Iartini  trans- 
lates it:  ilfrumento. 

23  It  may  be  translated:  "on  the  tops  of  mountains  it  shall  wave  like  the  fruit  of  Libanus:"  that  is 
the  waving  corn  will  appear  on  the  high  mountains  like  cedars  which  crown  Libanus. 

-*  It  may  be  understood  of  the  great  population  under  the  reign  of  the  Messiah.  Men  appear  to  sprout 
forth  in  the  various  cities,  like  graas  in  the  field. 

26  In  presence  of. 

2«  II.  P.  and  St.  Jerome  have  no  mention  of  tribes  of  the  earth.    3fen  is  supplied  by  P. 

27  Proclaim  Him  blessed. 

2»  This  was  the  last  psalm  of  this  collection,  which  was  styled  of  the  Psalms  'of  David,  although  this 
psalm  is  by  m;iny  thought  to  be  of  Solomon,  and  several  others  belong  to  other  inspired  writenr. 
It  is  the  close  of  the  second  book  of  the  psalms. 

1  P.  "  Truly  God  is  good  to  Israel,  to  even  such  as  are  of  a  clean  heart."  The  psalmist  begins,  «»  is- 
suing from  a  deep  meditation,  in  which  the  prosperity  of  the  wicked  had  suggested  a  doubt  of  the  divine 
goodness.    "  Aitamen  bonus  est."    St.  Jerome. 

2  His  feeling  was  that  of  indignation  and  surprise.  Zeal  for  the  divine  glory  made  him  regret  their 
prosperity,  which  encouraged  impiety. 


144  PSALM      LXXII. 

3.  Because  I  was  jealous  of  the  wicked,  seeing  the  prosperity  of 
sinners. 

4.  For  there  is  no  regard^  to  their  death ;  nor  is  there  strength  in 
their  stripes."* 

5.  They  are  not  in  the  labor  of  men:^  neither  shall  they  be 
scourged  like  other  men.^ 

6.  Therefore  pride  hath  held  them  fast  {^  they  are  covered  with 
their  iniquity^  and  their  wickedness. 

7.  Their  iniquity  hath  come  forth,  as  it  were  from  fatness  :^  they 
have  passed  into  the  affection  of  the  heart.^^ 

8.  They  think  and  speak  wickedness  :^^  they  speak  iniquity ^^  on 
high.12 

9.  They  set  their  mouth  against  heaven :  and  their  tongue  passety* 
through  the  earth. 

10.  Therefore  will  My^^  people  return  here  :^^  and  full  days^'^  shall 
be  found  in  them. 

11.  And  they  said:  How  doth  God  know?  and  is  there  knowledge 
in  the  Most  High  2'' 

'  p.  "  For  there  are  no  bands  in  their  death :"  they  are  free  from  pains,  or  tokens  of  approaching  death. 
Herder  translates  It :  there  is  no  death-trap  set  for  them.  St.  Jerome  has:  "they  reflect  notonthair 
death." 

*  H.  "Their  body  is  fat.  "P.  "  Their  strength  is  firm."  Their  general  health  and  vigor  are  excellent. 
The  Vulgate  requires  the  negation  to  be  understood  in  the  latter  member  of  the  sentence,  as  is  usual. 
St.  Jerome  renders  it:  "their  porches  are  strong:"  restibvla. 

*  They  are  not  subjected  to  the  common  labor  and  distress.  Although  no  exemption  is  secured  to 
them,  it  sometimes  happens  that  they  enjoy  unclouded  prosperity! 

«  They  are  not  visited  with  the  general  scourges,  by  which  society  is  afflicted. 
t  Hath  been  as  a  chain,  adorning  their  neck. 

8  Iniquity — violence — is  to  them  like  a  garment. 

9  H.  P.  "Their  eye  standeth  out  with  fatness."  St.  Jerome:  " Processerunt  apinguedineocuUeorum." 
The  appearance  of  men  accustomed  to  excessive  indulgence  is  described.  Their  eyes  appear  buried  in 
fat.  Herder  does  not  object  to  the  reading  followed  by  the  Septuagint  and  Syriac  interpreters,  which 
tlilTers  only  in  a  letter  P>7  D?.  Olshausen  adopts  it.  Their  evil  designs  conceived  in  their  sensual 
hearts  come  to  light. 

10  "  The  imaginations  of  their  hearts  have  gone  beyond  bounds :"  or  they  have  gone  to  extremes  in  their 
corrupt  imaginations.    P.  "  they  have  more  than  heart  could  wish." 

n  <:  They  have  scoffed,  and  maliciously  spoken  that  which  is  oppressive."  They  have  devised  contumely 
;md  wrongs. 

u  "  Oppression,"  violence.    They  have  boldly  avowed  their  iniquitous  designs. 

1'  Publicly  and  proudly. 

1*  H.  P.  "  walketh."  St.  Jerome  :  "  deambulavit."  It  is  a  figurative  expression  for  the  spread  of  im- 
pious language,  or  calumny. 

15  II.  P.  "His."  St.  Jerome  likewise;  The  people  of  God  were  tempted  to  apostacy  by  the  prosperity 
of  the  wicked. 

16  Their  thoughts  turned  frequently  to  this  subject. 

"  Days  full  of  prosperity  are  observed  in  the  wicked.  St.  Jerome :  "Who  amongst  them  shall  be  found 
full?"  P.  "And  waters  of  a  full  cuj»  arc  wrung  out  to  them."  Some  translate  the  text;  "  and  they  shall 
quafif  in  full  draughts  the  waters."  The  term  for  days  and  waters  is  similar,  and  the  verb  with  differ- 
ent punctuation  means  to  be  found,  or  to  quaff.  The  consideration  ever  recurring  is,  that  abundance  and 
long  life  arc  granted  to  the  wicked,  to  the  scandal  of  just  men. 

18  This  is  the  thought  that  emboldens  tlio  wicked.  The  just  are  astonished,  that  God  tolerates  persons 
<'Utertaining  such  impious  sentiment*. 


PSALM      LXXII.  145 

12.  Behold,  these  are  sinners ;  and  yet  abounding^^  in  the  world 
they  have  obtained  riches. 

13.  And  I  said :  Then  have  I  in  vain  kept  my  heart  cleany^*^  and 
washed  my  hands  among  the  innocent : 

14.  And  I  have  been  scourged^^  all  the  day :  and  my  chastisement 
hath  been  in  the  morning.^^ 

15.  If  I  said:  I  will  speaF^  thus  ;  behold  I  should  condemn^*  the 
generation  of  Thy  children. 

16.  I  studied  that  I  might  know  this  thing,^  it  is  a  labor  in  my 
sight  :26 

17.  Until  I  go  into  the  sanctuary  of  God,  and  understand  con- 
cerning their  last  end.^ 

18.  But  indeed  Thou  hast  left  it  as  a  snare  for  them  'P  when  they 
were  lifted  up,  Thou  hast  cast  them  down.^^ 

19.  How  are  they  brought  to  desolation!    they  have  suddenly 
ceased  to  be :  they  have  perished  by  reason  of  their  iniquity.^*^ 

20.  As  the  dream  of  them  that  awake,^^  0  Lord ;  so  in  Thy  city 
Thou  shalt  bring^^  to  nothing^^  their  image. ^* 

21.  For  my  heart  hath  been  inflamed,^  and  my  reins  have  been 
changed  '}^  22.  and  I  am  brought  to  nothing,^''  and  I  knew  not.^ 


ii>  Tranquil. 

20  '•  Jiistificavi"  of  the  Vulgate  corresponds  with  the  Hebrew  term  for  cleansing.  St.  Jerome  has: 
"  mundavi." 

21  Scourges  fall  on  the  just  sometimes  more  severely  than  on  the  wicked. 

22  Early  and  frequent. 

2»  The  text  is  rendered  by  moderns :  "  as  these."    P.  agrees  with  the  Vulgate. 
2*  The  original  term  signifies  to  deceive,  or  betray. 

25  This  point — how  the  wicked  were  suffered  to  prosper — engrossed  his  thoughts.  Herder  renders  it: 
*'  I  thought  that  I  understood  it :  but  I  was  under  a  great  delusion." 

26  It  was  extremely  difficult  and  perplexing.    P.  "it  was  too  painful  for  me." 

27  As  long  as  his  views  were  confined  to  the  present  order  of  things,  he  could  not  understand  the 
justice  of  the  divine  arrangements.  When  he  entered  into  the  secrets  of  the  divine  counsels,  and  con- 
sidered the  end  of  the  wicked,  he  was  satisfied  that  all  was  wisely  ordained. 

28  H.  P.  "  In  slippery  places."  This  agrees  with  the  translation  of  St.  Jerome :  "  in  lubrico."  The 
Vulgate propt er  dolos  is  better  rendered  by  the  words:  "To  ensnare  them." 

29  p,  "Into  destruction."  St.  Jerome  so  translates  it.  The  Syriac version  agrees  with  the  Septuagint. 
Rosenmliller  doubts  which  reading  should  be  preferred:  the  difference  consists  only  in  a  point. 

80  The  text  may  be  translated  "  unexpectedly." 
31  Of  one  awaking. 
82  In  awakening. 

33  Treat  contemptuously — dissipate. 

34  Their  imaginary  greatness — their  dream. 

3»  P.  "Grieved,"  embittered,  as  if  fermenting.    St.  Jerome  translates  it  in  the  sense  of:  "contracted." 

36  II.  P.  "I  was  pricked  in  my  reins."  Perplexing  thoughts  disturbed  him.  The  Hebrews  referred 
thoughts  to  the  reins.  St.  Jerome  has:  ^Humbimei  veluti  ignis  fumigans:"  "my  loins  as  afire  that 
smoketh." 

3T  I  was  stupid. 

38  Did  not  understand  the  subject  of  investigation — did  not  comprehend  the  justice  of  the  divine  judg- 
ments in  the  temporary  prosperity  of  the  wicked. 

10 


146  PSALM      LXXIII. 

23.  I  am  become  as  a  beast  before  Thee:^^  and  I  am  always  with 
Thee/« 

24.  Thou  hast  held  me  by  my  right  hand :  and  by  Thy  wilP^  Thou 
hast  conducted  me,  and  with  Thy  glory  Thou  hast  received  me. 

25.  For  what^  have  I  in  heaven  ?  and  besides^^  Thee  what  do  I 
desire  upon  earth? 

26.  My  flesh  and  my  heart  hath  fainted**  away ;  Thou  art  the 
God*^  of  my  heart,  and  the  God  that  is  my  portion  forever. 

27.  For  behold,  they  that  go  far  from  Thee  shall  perish :  Thou 
hast  destroyed  all  them  that  are  disloyal*^  to  Thee. 

28.  But  it  is  good  for  me  to  adhere*^  to  my  God,  to  put  my  hope 
in  the  Lord  God  : 

That  I  may  declare  all  Thy  praises,*^  in  the  gates  of  the  daughter 
of  Sion.*^ 


PSALM    LXXIII.  — Hebrew    lxxiv. 

Tit  quid,  Deus. 

1.  Understanding  of  Asaph. 

0  God,  why  hast  Thou  cast  us^  off  forever?    why  is  Thy  wrath 
enkindled^  against  the  sheep  of  Thy  pasture? 

2.  Remember  Thy  congregation,  which  Thou  hast  possessed  from 
the  beginning; 

The  sceptre^  of  Thy  inheritance  which  Thou  hast  redeemed ;  Mount 
Sion  in  which  Thou  hast  dwelt. 


39  As  one  without  understanding. 

*o  Clinging  to  God,  although  not  comprehending  His  counsels. 

*i  II.  P.  "By  Thy  counsel."    St.  Jerome  likewise. 

«  "Whom."  , 

43  H.  '•'  With."  '  Besides '  expresses  the  meaning.  P.  "  there  is  none  upon  earth  that  I  desire  besides 
Thee." 

<*  St.  Jerome  translates  it:  "consumpta  est."  The  psalmist  speaks  of  bodily  decay,  the  consequence  of 
anxious  thought. 

45  II.  p.  «  The  strength."  St.  Jerome. 

46  The  term  means  fornication,  which  was  a  figurative  name  for  idolatry. 

47  Union  with  God  by  faith,  confidence  and  love,  is  meant. 

48  p.  «  Thy  works."  The  Septuagint  and  Vulgate,  according  to  Rosenmtiller,  have  well  expressed  the 
meaning. 

40  The  last  words  are  wanting  in  the  text  and  in  St.  Jerome. 

1  According  to  Rosenmiiller,  why  art  Thou  angry  ? 

2  p.  "  Why  doth  Thine  anger  smoke  ?"    St.  Jerome :  "  fuvidbit." 

3  The  kingdom  or  portion.  The  Hebrew  term  means  a  wand,  or  a  measuring  rod,  and  is  taken  for 
a  tribe,  or  a  sceptre. 


PSALM      LXXIII.  147 

3.  Lift  up  Thy  hands  against  their  pride*  unto  the  end ;  see  what 
things  the  enemy  hath  done  wickedly  in  the  sanctuary  ! 

4.  And  they  that  hate  Thee  have  made  their  boasts/  in  the  midst 
of  Thy  solemnity.^ 

They  have  set  up  their  ensigns  for  signs :''  5.  and  they  knew  not^ 
both  in  the  going  out,  and  on  the  highest  top. 

As  with  axes  in  a  wood  of  trees,^  6.  they  have  cut  down  at  once  the 
gates  thereof:  with  axe  and  hatchet  they  have  brought  it  down.^^ 

7.  They  have  set  fire  to  Thy  sanctuary  :^^  they  have  defiled  the 
dwelling  place  of  Thy  name  on  the  earth. 

8.  They  said  in  their  heart,  the  whole  kindred^^  of  them  together : 
Let  us  abolish  all  the  festival  days  of  God  from  the  land.^^ 

9.  Our  signs  we  have  not  seen,  there  is  now  no  prophet  :^*  and  he 
will  know  us  no  more.^^ 

10.  How  long,  0  God,  shall  the  enemy  reproach  ?  is  the  adversary 
to  blaspheme^^  Thy  name  forever  ? 


*  p.  "Lift  up  thy  feet  unto  the  perpetual  desolations."  This  may  be  understood  as  a  prayer,  to  re- 
turn to  the  desolate  sanctuary,  which  lay  in  ruins.  Ewald  adheres  to  the  meaning  giren  by  the  Septu- 
agint  and  Vulgate.    St.  Jerome  has  :  "  sublimitas  pedum  tuorum  dissipata  est  usque  adfinem." 

6  H.  P.  "  Roar."  Profane  Shouts  were  heard  within  the  walls  of  the  temple,  in  the  time  of  Antiochus 
Epiphanes,  to  which  period  interpreters  ascribe  this  Psalm.  See  1  Macch.  i.  22,  89.  St.  Jerome  has 
^^  premuerunt." 

6  P.  "  Thy  congregations.  Olshausen  approves  of  the  reading  in  the  singular  number,  but  under- 
stands it  of  the  sanctuary.    St.  Jerome  writes:  "pacti  tut." 

7  The  introduction  of  tbe  standards  of  hostile  armies  appears  to  be  meant,  although  the  term  HV 
seldom  bears  this  meaning. 

8  There  is  no  negation  in  the  text.  St.  Jerome  has :  manifeski  in  introitu  desuper,"  which  seems  to 
mark  the  standards  as  conspicuously  placed  aloft  at  the  entrance  of  the  temple. 

9  P.  "  ^  Tnan  was  famous  according  as  he  had  lifted  up  axes  upon  the  thick  trees."  Those  who  de- 
destroyed  the  gates  and  ornaments  of  the  temple  are  likened  to  a  man  felling  trees.  See  Jer.  xlvi  22, 
23.  St.  Jerome  has  :  "  in  saltu  lignorum  secures." 

10  H.  P.  "  But  now  they  break  down  the  carved  work  thereof  at  once  with  axes  and  hammers."  St. 
Jerome  :  "  et  nunc  sculpturas  eju^pariter  bipenne  et  dolatoriis  deraserunt." 

11  4  Kings  XXV.  9.  The  temple  was  burnt  under  Nabuchodonosor.  Antiochus  set  fire  to  the  city, 
part  of  which  was  burnt  with  the  gates  of  the  sanctuary.    1  Mace.  iv. 

12  The  term  rendered  'kindred'  is  translated  by  moderns  quite  differently.  "  Let  us  destroy  them." 
The  Chaldean  version  agrees  with  the  Vulgate.    St.  Jerome  has :  "posteri  eorum." 

13  H.  P.  "  They  have  burnt  up  all  the  synagogues  of  God."  The  change  of  a  letter  in  the  Greek 
may  have  given  occasion  to  the  Vulgate  version.  KaraiiavGWuev  may  be  by  mistake  for  KaraKavacjjxev 
Synagogues  are  not  believed  to  have  been  erected  prior  to  the  return  from  Babylon:  yet  the  term 
burning  is  not  applicable  to  festivals,  St.  Jerome,  nevertheless,  translated  it:  " inceiiderunt  omnes 
solemnitaies  Dei  " 

1*  Some  understand  it  of  the  Messiah :  "  The  prophet  is  not  as  yet."    P.  "  There  is  no  more  any 
prophet"    The  succession  of  the  prophets  was  not  fully  maintained  in  the  time  of  Antiochus. 
1   15  H.  P.  "  Neither  is  there  among  us  any  who  knoweth  how  long."     They  complain  that  among  them 
no  one  is  found  who  can  tell  how  long  their  suffering  shall  continue.    This  is  the  translation  given  by 
St.  Jerome. 

16  H.  P.  and  St.  Jerome  agree :  "  irritat"  may  bear  this  meaning. 


148  PSALM      LXXIII. 

11.  Why  dost  Thou  turn  away  Thy  hand  ?  and  Thy  right  hand 
out  of  the  midst  of  Thy  bosom^^  forever  ?^^ 

12.  But  God^^  is  our  king  before  ages ;  He  hath  wrought  salvation^*^ 
in  the  midst  of  the  earth. 

13.  Thou  by  Thy  strength  didst  make  the  sea  foam  :^^  Thou  didst 
crush  the  heads  of  the  dragon^^  in  the  waters. 

14.  Thou  hast  broken  the  heads  of  the  dragon  :^^  Thou  hast  given 
him  to  be  meat  for  the  people  of  the  Ethiopians.^* 

15.  Thou  hast  broken  up  the  fountains  and  the  torrents  :^^  Thou 
hast  dried  up  the  Ethan^*'  rivers. 

16.  Thine  is  the  day,  and  Thine  is  the  night :  Thou  hast  made  the 
morning  light  and  the  sun. 

17.  Thou  hast  made  all  the  borders  of  the  earth :  the  summer 
and  the  spring  were  formed  by  Thee. 

18.  Remember  this,^^  the  enemy  hath  reproached  the  Lord :  and  a 
foolish  people  hath  blasphemed^^  Thy  name.^^ 

19.  Deliver  not  up  to  beasts  the  souls  that  praise  Thee  :^  and  for- 
get not  to  the  end  the  souls  of  Thy  poor. 

20.  Have  regard  to  Thy  covenant :  for  they  that  are  the  vile  of 
the  earth  have  been  filled  with  dwellings  of  iniquity .^^ 


IT  Why  dost  Thou  keep  Thy  hand  in  Thy  bosom?  The  same  idea  is  conveyed  in  both  members  of  the 
sentence.  The  hand  is  first  simply  so  called,  and  afterwards  the  right  hand  is  specially  named.  Inac- 
tion on  the  part  of  God  is  indicated  by  this  proverbial  expression. 

18  The  last  word  is  variously  translated:  " accomplish ;", or  "destroy."  God  is  implored  not  to  re- 
main inactive,  as  one  whose  hand  is  buried  in  his  bosom.  A  verb  is  understood :  Take  Thy  right  hand 
out  of  Thy  bosom,  and  destroy  the  adversary.    St.  Jerome  has :  "  de  medio  sinu  tuo  consumens.^' 

W  Luke  i.  68. 

20  Deliverance.  He  has  succored  His  people.  The  text  has  the  plural,  having  reference  to  many 
instances  of  Divine  interposition. 

21  The  original  term  means  divide.  P.  " Thou  didst  divide."  St.  Jerome:  "dissipasti."  The  miracle 
of  the  division  of  the  waters  of  the  Red  Sea  is  referred  to.  The  remembrance  of  former  divine  prodigies 
and  favors  to  their  fathers,  makes  them  more  sensible  of  the  actual  desolation  in  which  they  find 
themselves. 

22  The  crocodile  is  specially  meant.  It  may  be  taken  for  the  Egyptians,  as  dwelling  near  the  Nile, 
in  which  the  crocodile  was  found. 

23  "Leviathan,"  that  is  the  crocodile  :  the  same  which  was  already  spoken  of  under  a  generic  name. 

24  The  Hebrew  term  means  wild  people  of  the  desert— those  who  fed  on  the  fishes  of  the  Red  Sea. — 
The  bodies  of  Pharaoh  and  his  host  cast  on  shore  were  like  food  offered  to  the  wild  beasts  of  the  sur- 
rounding countries. 

25  Drawing  water  from  the  rock. 

26  The  term  signifies  "  strong,"  the  mighty  rivers.  The  drying  up  of  the  Red  Sea  and  of  the  Jordan  is 
mentioned  in  contrast  with  the  drawing  of  water  from  the  rock. 

2T  The  relative  which  is  understood.  28  p.  «  Blasphemed."    St.  Jerome.  29  «  o  Lord." 

30  H.  P.  "  The  soul  of  Thy  turtle-dove,"  The  people  of  God  may  be  so  styled  by  reason  of  their  sim- 
plicity and  innocence.  The  ancients  generally  understood  it  as  the  Vulgate,  which  represents  a  reading 
slightly  different.  Instead  of  ']'Wr\  they  read  inin.  SI.  Jerome  has:  "animavi  eruditam  in  lege," 
having  had  the  actual  reading,  but  different  punctuation.  No  ancient  version  now  extant  makes  men- 
tion of  the  turtle-dove. 
81  H.  P.  "  The  dark  places  of  the  earth  are  full  of  the  habitations  of  cruelty."    The  Vulgate  may  bear 


PSALM      LXXIV.  149 

21.  Let  not  the  humble  be  turned  away  with  confusion  :  the  poor 
and  needy  shall  praise  Thy  name. 

22.  Arise,  0  God,  judge  Thy  own  cause :  remember  Thy  reproaches 
with  which  the  foolish  man  hath  reproached  Thee  all  the  day. 

23.  Forget  not  the  voices  of  Thy  enemies ;  the  pride^^  of  them  that 
hate  Thee  ascendeth^  continually. 


PSALM    LXXIV.  — Hebrew    lxxv. 

ConJUebimur  tibi. 

1.  Unto  the  end,  corrupt  not,^  a  psalm  of  a  canticle  for  Asaph. 

2.  We  will  praise  Thee,  0  God :  we  will  praise,  and  we  will  call 
upon  Thy  name.^ 

We  will  relate^  Thy  wondrous  works :  3.  when  I  shall  take  a  time,* 
I  will  judge  justly.^ 

4.  The  earth  is  melted,  and  all  that  dwell  therein :®  I  have  estab- 
lished the  pillars  thereof. 

5.  I  said  to  the  wicked :  Do  not  act  wickedly :'''  and  to  the  sinners: 
Lift  not  up  the  horn. 

6.  Lift  not  up  your  horn  on  high:  speak  not  iniquity^  against 
God. 


this  meaning,  by  understanding  "  loci,"  as  Jansens  suggests.  Its  obvious  meaning  is  that  the  vilest  men 
occupy  sumptuous  dwellings  which  they  have  iniquitously  acquired. 

'2  H.  P.  "  The  tumult."  St.  Jerome :  "  sonitus."  St.  Jerome  translates  it  after  this  manner :  "  the 
lands  are  filled  with  darkness :  the  wicked  dwellings  are  undermined." 

33  Increaseth. 

1  As  in  title  of  Psalm  Ivi. 

2  The  present  reading:  "And  Thy  name  is  near;"  which  as  Schultens  thinks  means  glorious,  well 
known.  The  Septuagint  may  have  understood  the  words  as  implying  invocation,  or  may  have  had  a  dif- 
ferent reading,    St.  Jerome  has  :  ^'juxta  nomen  tuum." 

3  P.  "  Thy  wondrous  works  declare."    St.  Jerome :  "  narrabunt  mirabUia  tua." 

*  When  the  proper  time  shall  have  arrived.  It  is  God  who  here  speaks.  Rosenmiiller  vindicates  this 
translation,  which  St.  Jerome  also  adopted. 

5  The  text  has  the  plural  of  equity :  the  force  of  the  phrase  is,  I  will  pronounce  just  judgments, 
Pe.  Ivii.  1.    St.  Jerome:  "recta  jvdicahoP 

6  St.  Jerome  :  '•  dissolvetur."  The  rulers  of  the  earth,  and  its  inhabitants,  melt  and  vanish,  when 
God  visits  them  in  His  anger.  On  Ilim  the  w^hole  order  of  things  depends.  The  earth  is  supported  by 
His  will,  as  the  roof  of  a  building  resting  on  strong  pillars. 

'  Act  not  proudly.    The  prophet  here  speaks. 

8  P.  "  Speak  not  with  a  stiff  neck."  The  negation  of  the  preceding  member  is  not  expressed  in  the 
text,  but  is  understood.  The  Septuagint  took  the  term,  which  is  translated  '  neck,'  "1><1X  for  a  similar  one 
meaning '  rock,'  ^W  the  usual  appellation  of  God.    St.  Jerome  had  "  loquenies  in  cervice  veteri." 


150  PSALM      LXXV. 

7.  For  neither  from  the  east,  nor  from  the  west,  nor  from  the 
desert  hills  :^  8.  for  God  is  the  judge. 

One  He  putteth  down,  and  another  He  lifteth  up ;  9.  for  in  the 
hand  of  the  Lord  there  is  a  cup  of  strong  wine  full  of  mixture. 

And  He  hath  poured  it  out  from  this  to  that  :^^  but  the  dregs  thereof 
are  not  emptied  :^^  all  the  sinners  of  the  earth  shall  drink. 

10.  But  I  will  declare  forever  :  I  will  sing  to  the  God  of  Jacob. 

11.  And  I  will  break  the  horns  of  sinners  :^^  but  the  horns  of  the 
just  shall  be  exalted. 


PSALM    LXXV.  — Hebrew    lxxvi. 

Notus  in  Judaea. 

1.  Unto  the  end,  in  praises,^  a  psalm  for  Asaph  :  a  canticle  to  the 
Assyrians.^ 

2.  In  Judea^  God  is  known :  His  name  is  great  in  Israel  :* 

3.  And  His  place   is  in  peace  :^  and  His  abode  in  Sion : 

4.  There  hath  He  broken  the  arrows  of  bows,^  the  shield,  the  sword, 
and  the  battle.'^ 

5.  Thou^   enlightenest   wonderfully  from   the   everlasting   hills  :^ 
6.  All  the  foolish  of  heart  were  troubled.^*^ 


9  The  Hebrew  has  a Terb  in  the  infinitive,  which  has  the  force  of  a  noun,  signifying  'exaltation.' 
From  no  quarter  can  we  confidently  expect  effectual  succor,  unless  God  will  it. 

10  The  text  has  simply :  "from  it."  The  image  of  a  goblet  with  new  wine  is  employed  to  represent 
the  divine  judgments.    St.  Jerome  is  followed  by  P. 

11  "Are  not  emptied."  These  words  are  not  in  the  text,  which  says,  that  sinners  shall  press  out  and 
drink  all  the  dregs. 

12  God  again  speaks,  threatening  vengeance,  and  promising  rewards. 

1  On  instruments. 

2  The  Assyrians  are  not  mentioned  in  the  Hebrew  title.  The  Septuagint  added :  "  to  the  Assyrian ;" 
which  Rosenmtiller  explains  of  Gorgias,  the  Syrian,  who  may  be  also  styled  an  Assyrian,  and  who  was 
overcome  by  Judas  Macchabseus.  Many  understand  the  psalm  to  have  reference  to  the  overthrow  of  the 
Assyrians  under  Sennacherib.    4  Kings,  xix. 

3  "  In  Juda,"  the  favored  tribe,  depository  of  power. 
*  Throughout  the  whole  nation. 

5  H.  P.  "In  Salem."  St.  Jerome  likewise.  It  is  meant  for  Jerusalem,  of  which  it  is  an  abridged 
form.    The  Septuagint  interprets  the  word. 

6  The  arrows  are  compared  to  flashes  of  lightning.  The  Hebrew  term  is  elsewhere  taken  for  thunder- 
bolts.   St.  Jerome  writes :  "  Volattlia  arcus." 

7  Every  instrument  of  warfare  was  rendered  useless.  8  The  prophet  addresses  God. 

9  P.  The  mountains  of  prey.  St.  Jerome  renders  it:  "Hills  of  captivity."  Some  think  that  the  de- 
scent on  the  enemy  and  their  defeat  are  represented,  as  if  God  sent  from  the  hills  a  force  to  overthrow 
them.  Others  believe  that  there  is  an  allusion  to  a  lion  waving  his  mane  with  pride,  as  ho  returns  from 
the  mountains,  which  he  had  visited  in  search  of  prey.  The  manifestations  of  the  divine  presence  are 
as  scintillations  and  coruscations  of  power  and  majesty. 

10  H.  P.  "The  stout-hearted  were  spoiled" — they  fell  under  the  power  of  their  assailants.    The  change 


PSALM      LXXVI.  151 

They  have  slept  their  sleep  :^^  and  all  the  men  of  riches^^  ]^^yQ 
nothing  in  their  hands.^^ 

7.  At  Thy  rebuke,  0  God  of  Jacob,  they  have  all  slumbered  that 
mounted  on  horseback.^* 

8.  Thou  art  terrible,  and  who  shall  resist  Thee  ?  Thy  wrath  is  from 
that  time.^^ 

9.  Thou  hast  caused  judgment  to  be  heard  from  heaven  :  the  earth 
trembled,^^  and  was  still, 

10.  When  God  arose  in  judgment  to  save  all  the  meek  of  the 
earth.^^ 

11.  For  the  thought^^  of  man  shall  give  praise  to  Thee  :  and  the  re- 
mainders of  the  thoughts  shall  keep  holyday  to  Thee. 

12.  Vow  ye,  and  pay  to  the  Lord  your  God,  all  ye  that  round 
about  Him  bring  presents. 

To  Him  that  is  terrible,  13.  even  to  Him  that  taketh  away  the  spirit 
of  princes  :  to  the  terrible  with  the  kings  of  the  earth. 


PSALM    LXXYI.  — Hebrew    lxxvii. 

Voce  mea. 

1.  Unto  the  end,  for  Idithun,  a  psalm  of  Asaph. 

2.  I  cried  to  the  Lord  with  my  voice ;  to  God  with  my  voice ;  and 
He  gave  ear  to  me. 


of  a  letter  gives  the  other  reading :  "  Those  who  were  lost,"  or  foolish  of  heart.  The  Septuagint  may 
have  taken  the  present  reading  in  a  bad  sense,  for  hard-hearted  and  perverse. 

11  The  sleep  of  death  is  understood.    Jer.  li.  39. 

1«  The  original  term  means  strength,  but  is  sometimes  taken  for  riches.  Rosenmtlller  does  not  reject 
this  meaning.  The  other,  however,  corresponds  better  with  the  context.  St.  Jerome  translates  it  army ; 
"viri  exercittis." 

i»  H.  P.  "  None  of  the  men  of  might,  have  found  their  hands"  —they  woke  not  from  the  sleep  of  death. 
St.  Jerome  gives  the  same  meaning. 

1*  H. P.  "Both  the  chariot  and  horse  are  cast  into  a  dead  sleep" — charioteers  and  horsemen.  St. 
Jerome. 

16  Who  shall  stand  before  Thee,  when  Thou  art  angry  ?  The  Sixtine  Edition  of  the  Septuagint  has  : 
dwo  rfja  opyrj;  adv  :  which  agrees  with  the  text.    The  edition  which  the  Vulgate  represents  has  as-d  rore 

16  The  stillness  was  as  that  of  one  awe-fitricken  by  the  display  of  divine  vengeance. 

17  The  lowly — the  afflicted  and  oppressed. 

18  The  Septuagint  understood  the  text  of  the  thought  of  the  enemies,  who  seeing  their  designs  defeated, 
acknowledge  and  praise  the  divine  power,  so  that  in  the  end  they  glorify  God.  P.  "  Surely  the  wrath  of 
man  shall  praise  Thee :  the  remainder  of  wrath  shalt  Thou  restrain."  The  vengeance  of  man  serves  to 
glorify  divine  justice,  whereof  it  is  an  instrument.  God's  power  is  manifested  in  confining  vengeance 
within  bounds.    St.  Jerome  has :  "  Quia  ira  hominis  confitebitur  tihi:  reliquiis  iroe  accingeris." 


152  PSALM      LXXVI. 

3.  In  the  day  of  my  trouble  I  sought  God,  with  my  hands^  lifted 
up  to  Him  in  the  night :  and  I  was  not  dissapointed.^ 

My  soul  refused  to  be  comforted :  4.  I  remembered  God,  and  was 
delighted  f  and  I  mused  :*  and  my  spirit  swooned  away. 

5.  My  eyes  prevented  the  watches  :^  I  was  troubled,  and  I  spake 
not. 

6.  I  thought  upon  the  days  of  old :  and  I  had  in  my  mind  the 
eternal  years. 

7.  And  I  meditated®  in  the  night  with  my  own  heart :  and  I  mused'' 
and  I  searched  my  spirit. 

8.  Will  God  then  cast  off  forever  ?  or  will  He  never  more  be 
favorable  ? 

9.  Or  will  He  cut  off  His  mercy  forever,^  from  generation  to 
generation  ? 

10.  Or  will  God  forget  to  show  mercy  ?  or  will  He  in  His  anger 
shut  up  His  mercies  ? 

11.  And  I  said.  Now  have  I  begun :  this  is  the  change  of  the  right 
hand  of  the  most  High.^ 

12.  I  remembered  the  works  of  the  Lord :  for  I  will  be  mindful  of 
Thy  wonders  from  the  beginning. 

13.  And  I  will  meditate^^  on  all  Thy  works :  and  will  be  employed 
in  Thy  doings.^^ 

14.  Thy  way,  0  God  is  holy  :^^  who  is  the  great  Godlike  our  God? 
15.  Thou  art  the  God  that  doest  wonders. ^^ 


1  Spread  out — poured  forth.  The  earnestness  of  his  prayer  is  expressed  by  the  vehemence  of  his 
action.    P.  "  My  sore  ran  in  the  night."    Olshausen  gives  the  interpretation  of  the  Vulgate. 

2  The  text  means — that  he  ceased  not  to  pray:  St.  Jerome.  "  Manus  mea  node  extenditur,  et  non 
quiescit." 

3  H.  P.  "  I  was  troubled."    So  it  was  translated  by  St.  Jerome. 

*  P.  "  I  complained."  The  same  term  is  here  employed  as  when  Isaac  is  said  to  have  been  musing  in 
the  field.    Gen.  xxiv.63. 

5  H.  P.  "Thou  boldest  mine  eyes  waking."  The  Septuagint  and  Vulgate  express  his  anxiety  in  a 
slightly  different  way.    St.  Jerome  has  :  "  Prohibebam  stispectum,  oculorum  meorum." 

6  P.  *•'  I  call  to  remembrance  my  song  in  the  night."  The  Hebrew  term,  which  regards  instrumental 
music,  is  here  translated  by  St.  Jerome :    "psalmorum." 

7  I  meditated  or  mused.    See  v.  4. 

8  P.  ''Doth  His  promise  fail  for  evermore?" 

9  P.  "This  is  my  infirmity :  but  I  will  remember  the  years  of  the  right  hand  of  the  Most  High,"  This 
passage  is  suspected  by  Olshausen  to  have  suffered.  It  is  easy  to  discover  the  reading  which  the  Septu- 
iigint  followed,  the  words  bearing  a  close  resemblance.  De  Wette,  after  St.  Jerome,  translates  the  text : 
'•  My  infirmity  is  such  nevertheless,  change  is  in  the  right  hand  of  the  Most  High."  Under  the  pressure 
of  suffering,  the  psalmist  looked  to  God  for  a  favorable  change. 

10  V.  4.  7. 

11  Remarkable  deeds. 

12  p, « In  the  sanctuary."  Rather :  in  holiness.  The  preposition  gives  emphasis  to  the  noun  as  a 
predicate,  so  that  it  may  be  translated :  "  Thy  way  is  holy." 

13  The  wonders  which  God  wrought  in  behalf  of  His  people,  distinguished  Him  from  false  divinities. 


PSALM      LXXVII.  153 

Tliou  hast  made  Thy  power  known  among  the  nations :  16.  with 
Thy  arm  Thou  hast  redeemed  Thy  people,  the  children  of  Jacob  and 
of  Joseph. 

17.  The  waters  saw  Thee,  0  God :  the  waters  saw  Thee  :  and  they 
were  afraid,  and  the  depths  were  troubled.^* 

18.  Great  was  the  noise  of  the  waters:  the  clouds  sent  out  a 
sound.^^ 

For  Thy  arrows  pass  ;  19.  the  voice  of  Thy  thunder  in  a  wheel. ^^ 
Thy  lightnings    enlightened   the   world :    the   earth   shook    and 
trembled. 

20.  Thy  way  is  in  the  sea,  and  Thy  paths  in  many  waters :  and 
Thy  footsteps  shall  not  be  known. 

21.  Thou  hast  conducted  Thy  people  like  sheep,^^  by  the  hand  of 
Moses  and  Aaron. 


PSALM    LXXVII.— Hebrew    lxxviii. 

Atlendite. 

Understanding^  of  Asaph. 

Attend,  0  My  people,  to  My  law :  incline  your  ears  to  the  words 
of  My  mouth.^ 

2.  I  will  open  My  mouth  in  parables  :^  I  will  utter  propositions* 
from  the  beginning. 

3.  How  great  things  have  we  heard'  and  known,  and  our  fathers 
have  told  us. 

4.  They  have  not-  been  hidden^  from  their  children,  in  another 
generation. 

Declaring  the  praises  of  the  Lord,  and  His  powers,  and  His  wonders 
which  He  hath  done. 


1*  This  a  poetic  description  of  the  passage  of  the  Red  Sea.    Exod.  xiv.  14. 
15  p. «« The  clouds  poured  out  water."    St.  Jerome  has  to  the  same  effect. 
10  As  it  were  rolling  through  the  heavens. 
^'  Exod.  xiv.  29. 

1  Instruction. 

2  This  properly  suits  Jesus  Christ.    Mat.  xiii.  34.    It  however,  may  be  said  of  the  psalmist,  in  a  less 
perfect  sense. 

3  In  a  parable. 

*  St.  Jerome  translates  it :  cenig^mato  antiqua.    This  is  the  force  of  the  Hebrew.    The  facts  of  history 
detailed  in  this  psalm  do  not  appear  enigmatical;  but  they  may  be  such  as  types  of  better  things. 
5  What  we  have  heard.    There  is  no  exclamation  in  the  text. 
«  II.  P.  "  We  will  not  hide  them." 


154  PSALM      LXXVII. 

5.  And  He  set  up  a  testimony  in  Jacob :  and  made  a  law  in 
Israel. 

The  great  things  which''  He  commanded  our  fathers,  that  they  should 
make  the  same  known  to  their  children :  6.  that  another  generation 
might  know  them. 

The  children  that  should  be  born,  and  should  rise  up,  and  declare 
them  to  their  children, 

7.  That  they  may  put  their  hope  in  God,  and  may  not  forget  the 
works  of  God  :  and  may  seek^  His  commandments. 

8.  That  they  may  not  become  like  their  fathers,  a  perverse^  and 
exasperating  generation : 

A  generation  that  set  not  their  heart  aright ;  and  whose  spirit  was 
not  faithful  to  God. 

9.  The  sons  of  Ephraim  who  bend  and  shoot  with  the  bow :  they 
have  turned  back  in  the  day  of  battle. ^"^ 

10.  They  kept  not  the  covenant  of  God :  and  in  His  law  they 
would  not  walk. 

11.  And  they  forgot  His  benefits,  and  His  wonders  that  He  had 
shown  them.^^ 

12.  Wonderful  things  did  He  do  in  the  sight  of  their  fathers,  in 
the  land  of  Egypt,  in  the  field  of  Tanis.^^ 

13.  He  divided  the  sea,^^  and  brought  them  through:  and  He  made 
the  waters  to  stand  as  in  a  vessel.-^* 

14.  And  He  conducted  them  with  a  cloud  by  day,  and  all  the  night 
with  a  light  of  fire. 

15.  He  struck  the  rock,^^  in  the  wilderness :  and  gave  them  to  drink, 
as  out  of  the  great  deep.^® 

16.  He  brought  forth  water  out  of  the  rock ;  and  made  streams 
run  down  as  rivers. 

17.  And  they  added  yet  more  sin  against  Him :  they  provoked 
the  most  High  to  wrath  in  the  place  without  water.^^ 


7  "Which."    The  Hebrew  refers  this  to  the  law  and  testimony.    No  words  corresponding  to  "great 
things  "  are  in  the  text, 
s  Observe. 
9  Rebellious. 

10  The  defeat  under  Jeroboam,  of  the  Israelites,  of  whom  the  tribe  of  Ephraim  was  head,  is  here  pointed 
out.    2  Par.  xiii. 

11  The  miracles  performed  in  behalf  of  their  fathers  are  considered  as  done  to  themselves  also. 

12  Zoan,  which  is  the  Hebrew  name,  is  thought  to  designate  Tanis. 
18  Exod.  xiv.  22. 

1*  H.  P.  "  As  an  heap."    St.  Jerome  also. 

15  Exod.  xvii.  6.    Ps.  civ.  41. 

16  He  gave  to  the  multitude  great  torrents  to  drink.  "  A  dry  place. 


PSALM      LXXVII.  155 

18.  And  they  tempted  God  in  their  hearts,  by  asking  meat  for 
their  desires.^^ 

19.  And  they  spake  ilP  of  God:  they  said:  Can  God  furnish  a 
table  in  the  wilderness  ? 

20.  Because  He  struck  the  rock,  and  the  waters  gushed  out,  and 
the  streams  overflowed. 

Can  He  also  give  bread,  or  provide  a  table^°  for  His  people  ? 

21.  Therefore  the  Lord  heard,  and  was  angry  :^^  and  a  fire  was 
kindled  against  Jacob,  and  wrath  came  up  against  Israel. 

22.  Because  they  believed  not  in  God,  and  trusted  not  in  His  sal- 
vation. 

23.  And  He  had  commanded  the  clouds  from  above,  and  had  opened 
the  doors  of  heaven. 

24.  And  had  rained  down  manna^  upon  them  to  eat,  and  had  given 
them  the  bread  of  heaven.^^ 

25.  Man  ate  the  bread  of  angels  :^^  He  sent  them  provisions^  in 
abundance. 

26.  He  removed  the  south  wind^^  from  heaven  ;  and  by  His  power 
brought  in  the  south-west^  wind. 

27.  And  He  rained  upon  them  flesh  as  dust ;  and  feathered  fowls 
like  as  the  sand  of  the  sea. 

28.  And  they  fell  in  the  midst  of  their  camp,  round  about  their 
pavilions. 

29.  So  they  did  eat,  and  were  filled  exceedingly,  and  He  gave 
them  their  desire  :  30.  they  were  not  defrauded^^  of  that  which  they 
craved. 

As  yet  their  meat  was  in  their  mouth  :^  31.  and  the  wrath  of  God 
came  upon  them. 


18  Literally:  "  For  their  souls."    P.  "For  their  lust."    The  noun  is  sometimes  employed  for  inordinate 
desires.    Ps.  xxxvi.  25.    Eccl.  vi.  2. 

19  Murmured  against. 

20  H.  P.  "Flesh."    St.  Jerome. 

21  Numb.  xi.  1.    The  Septuagint  and  Vulgate  mean  that  He  put  off.     St.  Jerome  inserts  a  negative, 
which  may  signify  that  without  delay  His  wrath  was  enkindled. 

22  This  is  believed  to  be  the  force  of  the  Hebrew. 
2«  Exod.  xvi.  4.    Numb.  xi.  7. 

2*  John  vi.  31.    1.  Cor.  x.  3.    A  similar  expression  is  applied  to  angels.    Ps.  ciii.    The  manna  descend- 
ing from  on  high,  appeared  as  food  from  Heaven. 

25  Venison.    It  is  here  referred  to  the  supply  of  quails. 

26  The  East  wind.    Numbers  xi.  31. 

27  South  wind. 

28  «  They  were  not  estranged  from  their  lust."    They  had  not  ceased  enjoying  the  object  of  their  de- 
sires, when  the  divine  vengeance  overtook  them.    Numb.  xi.  33. 

29  Rosenmtiller  maintains  that  this  is  to  be  understood  literally. 


156  PSALM      LXXVII. 

And  He  slew  the  fat  ones  amongst  them,  and  brought  down^'^  the 
chosen  men  of  Israel. 

32.  In^^  all  these  things  they  sinned  still :  and  they  believed  not 
for  His  wondrous  works. 

33.  And  their  days  were  consumed^^  in  vanity,  and  their  years  in 
haste.^^ 

34.  When  He  slew  them,  then  they^^  sought  Him :  and  they  re- 
turned, and  came  to  Him  early  in  the  morning.^^ 

S^.  And  they  remembered  that  God  was  their  helper :  and  the 
Most  High  God  their  redeemer. 

36.  And  they  loved^  Him  with  their  mouth:  and  with  their  tongue 
they  lied^^  unto  Him : 

37.  But  their  heart  was  not  right  with  Him  :  nor  were  they  found 
faithful  in  His  covenant. 

38.  But  He  is^  merciful,  and  will  forgive  their  sins ;  and  He  will 
not  destroy  them. 

And  many  a  time  did  He  turn  away  His  anger ;  and  did  not  kindle 
all  His  wrath. 

39.  And  He  remembered  that  they  are  flesh :  a  wind  that  goeth 
and  returneth  not.^^ 

40.  How  often  did  they  provoke  Him^^  in  the  desert ;  and  move 
Him  to  wrath  in  the  place  without  water  ?^ 

41.  And  they  turned  back  and  tempted  God ;  and  grieved^^  the 
Holy  One  of  Israel. 

42.  They  remembered  not  His  hand  in  the  day  that  He  redeemed 
them  from  the  hand  of  the  oppressor,^^ 

43.  How  He  wrought  His  signs  in  Egypt,  and  His  wonders  in  the 
field  of  Tanis. 


80  He  prostrated  :    P :  "  smote  down."    St.  Jerome :  "  incurvavU." 

31  Notwithstanding. 

32  p,  «  Their  daj's  did  |He  consume  in  vanity."    God  caused  them  to  spend  their  days,  wandering  in 
the  wilderness. 

83  In  trouble. 

84  The  sarvivors. 

85  Earnestly  suing  for  pardon. 

36  p.  «  They  flattered  Him."    St.  Jerome :  "  ladaverunt." 

37  Spoke  deceitfully.    Made  promises  which  they  failed  to  fulfil. 

38  The  instability  of  human  life,  since  the  spirit  of  man  goes  forth,  never  to  return,  sometimes 
disarms  divine  vengeance.    God  does  not  hasten  to  punish  so  weak  a  being. 

30  p.  "Their  rock."    St.  Jerome:  "their  strength." 
*o  p.  «  The  desert."    St.  Jerome. 

*i  This  is  the  true  force  of  the  Hebrew  term,  as  Rosenmiiller  observes.    P.  "  Limited"  is  altogether 
unsuited  to  this  passage. 
*2  "  From  the  enemy." 


PSALM      LXXVII.  157 

44.  And  He  turned  their  rivers^^  into  blood,  and  their  showers,  that 
they  might  not  drink. 

45.  He  sent  amongst  them  the  dog-flj,^^  which  devoured  them ; 
and  frogs^  which  destroyed  them. 

46.  And  He  gave  up  their  fruits  to  the  blasts,'^  and  their  labors 
to  the  locust. 

47.  And  He  destroyed  their  vineyards  with  hail,  and  their  mul- 
berrytrees  with  hoar-frost. 

48.  And  He  gave  up  their  cattle  to  the  hail,^''  and  their  stock  to 
the  fire.*^ 

49.  And  He  sent  upon  them  the  fierceness  of  anger  :  indignation 
and  wrath  and  trouble,  which  He  sent  by  evil  angels.^^ 

50.  He  made  a  way  for  His  anger :  He  spared  not  their  souls'^*'  from 
death ;  and  their  cattle  He  shut  up  in  death.^^ 

51.  And  He  killed  all  the  first-born  in  the  land^^  of  Egypt:  the 
first-fruits  of  all  their  labor^^  in  the  tents  of  Cham.^* 

52.  And  He  took  away  His  own  people  as  sheep  :  and  guided  them 
in  the  wilderness  like  a  flock. 

53.  And  He  brought  them  out  in  hope,  and  they  feared  not ;  and 
the  sea  overwhelmed  their  enemies.^^ 

54.  And  He  brought  them  into  the  mountain^^  of  His  sanctuary : 
the  mountain  which  His  right  hand  had  purchased. 

And  He  cast  out  the  gentiles  before  them :  and  by  lot^''  divided  to 
them  their  land  by  a  line  of  distribution. 

55.  And  He  made  the  tribes  of  Israel  to  dwell  in  their  tents. 

56.  Yet  they  tempted,  and  provoked  the  Most  High  God :  and 
they  kept  not  His  testimonies. 


«  streams.    Exod.  vii.  20. 

*i  Exod.  viii.  24.    P.  "He  sent  divers  sorts  of  flies  among  them."  St.  Jerome:  "  omne  genus  muscarum." 

45  Exod.  viii.  6.    Exod.  x.  15. 

*«  P.  "  Caterpillar."     St.  Jerome :  "  irucJius." 

«  Exod.  ix.  25. 

48  p.  «  Thunderbolts."    Olshausen  thinks  that  the  term  here  means  pestilence. 

49  Calamities  are  represented  as  being  inflicted  by  bad  angels,  of  whom  God  avails  Himself  to  execute 
His  judgments. 

50  It  may  be  translated,  life.    The  psalmist  is  speaking  of  the  death  of  the  first-born.     St.  Jerome, 
however,  has :  '^  animantia." 

51  The  original  term  signifies  "pestilence." 

52  Exod.  xii.  29. 

53  p.  « Of  their  strength."    It  is  equivalent  to  first-born,  and  is  a  poetic  repetition  of  the  former 
member.    St.  Jerome  has   "principium  partus." 

54  This  was  the  name  of  Egypt  in  the  language  of  the  country, 

55  Exod.  xiv.  27. 

5«  The  phrase  is  equivalent  to  "His  holy  mountain."    P.  "to  the  border  of  His  sanctuary."    St. 
Jerome:  "adterminum  sanctificatum  suum:^  "7  Jcsue  xiii.  7. 


158  PSALM      LXXVII. 

57.  And  they  turned  away,  and  kept  not  the  covenant :  even  like 
their  fathers  they  were  turned  aside  as  a  crooked  bow.^° 

58.  They  provoked  Him  to  anger  on  their  hills ;  and  moved  Him 
to  jealousy  with  their  graven  things. 

59.  God  heard,  and  despised^^  them :  and  He  reduced  Israel  ex- 
ceedingly as  it  were  to  nothing.^^ 

60.  And  He  put  away  the  tabernacle  of  Silo,^^  His  tabernacle 
where  He  dwelt  among  men.^^ 

61.  And  He  delivered  their  strength^^  into  captivity,  and  their 
beauty^*  into  the  hands  of  the  enemy. 

62.  And  He  shut  up  His  people  under  the  sword :  and  He  des- 
pised^^  His  inheritance. 

63.  Fire  consumed  their  young  men :  and  their  maidens  lamented 
not.^« 

64.  Their  priests  fell  by  the  sword:  and  their  widows  did  not 
mourn. 

Q^.  And  the  Lord  was  awaked  as  one  out  of  sleep,  and  like  a  mighty 
man  that  hath  been  surfeited^^  with  wine. 

QQ.  And  He  smote  His  enemies  on  the  hinder  parts  :^  He  put  them 
to  an  everlasting  reproach. 

67.  And  He  rejected  the  tabernacle  of  Joseph  ;  and  chose  not  the 
tribe  of  Ephraim  :^^ 

68.  But  He  chose  the  tribe  of  Juda,  Mount  Sion  which  He  loved. 


58  A  bow  not  stretched,  unfit  for  use.    P.  "a  deceitful  bow."    St.  Jerome  has :  ''arcus  inutilis" 

59  Was  angry.  The  same  verb  as  in  verse  2.  The  Septuagint  and  Vulgate  here,  however,  translate  it 
dififerently.    St.  Jerome  gives  as  before  :  "  non  didulit :"  "  delayed  ad." 

60  Despised,  rejected,  abhorred. 

61  1  Kings  iv.  4.  Jer.  vii.  12.  He  is  said  to  have  forsaken  it,  because  He  suffered  it  to  fall  into  the 
hand  of  the  enemy.    P.  follows  St.  Jerome  closely. 

C2  "  In  man."    The  singular  is  put  for  the  plural,  as  in  Psalm  Ixvii.  19. 

C3  The  capture  of  the  ark  is  thus  expressed.  It  was  the  strength  and  glory  of  the  people.  The  text 
has  the  affix  of  the  third  person  singular,  with  reference  to  God,  whose  power  and  glory  were  displayed 
in  the  tabernacle.    St.  Jerome  and  P.  render  it  accordingly. 

6*  II.  P.  Left  them  no  means  of  escaping  from  the  sword  of  the  enemy. 

C5  He  was  angry  with  his  inheritance.    St.  Jerome  again :  "  non  distulit." 

06  The  maidens  did  not  mourn  for  the  death  of  the  young  men,  being  absorbed  in  grief  for  the  ca- 
lamity which  had  befallen  the  ark  of  God.  The  Greek  and  Latin  seem  to  require  this  interpretation, 
which  best  suits  the  text,  as  Rosenmliller  shows.    St.  Jerome  says  :  "virgines  ejus  nemo  luxit." 

67  "  That  shouteth  after  wine."  By  a  bold  image,  God  is  likened  to  a  strong  man  overpowered  with 
wine  :  who,  on  awakening,  takes  vengeance  on  those  wlio  had  availed  themselves  of  his  temporary  inac- 
tion, to  do  him  injury. 

68  As  they  fled  shamefully. 

69  The  tabernacle  was  not  restored  to  Silo,  but  it  was  placed  in  Nobe,  and  the  ark  was  put  in  a  city 
of  Juda. 


PSALM      LXXVIII.  159 

69.  And  He  built  His  sanctuary  as  of  unicorns/^  in  the  land  which 
He  founded  forever/^ 

70.  And  He  chose  His  servant  David,  and  took  Him  from  the 
flocks  of  sheep :  He  brought  him  from  following  the  ewes  great  with 
young, 

71.  To  feed  Jacob  His  servant,^^  and  Israel  His  inheritance. 

72.  And  He  fed  them  in  the  innocence  of  his  heart^^  and  conducted 
them  by  the  skilfulness  of  His  hands. 


PSALM    LXXYIII.  — Hebrew    lxxix. 

Deus,  venerunt  gentes. 

1.  A  PSALM  of  Asaph. 

0  God,  the  heathen  are  come  into  Thy  inheritance,  they  have  de- 
filed Thy  holy  temple  :  they  have  made  Jerusalem  as  a  place  to  keep 
fruit.^ 

2.  They  have  given  the  dead  bodies  of  Thy  servants  to  be  meat 
for  the  fowls  of  the  air  ;  the  flesh  of  Thy  saints  for  the  beasts  of  the 
earth. 

3.  They  have  poured  out  their  blood  as  water,  round  about  Jeru- 
salem ;  and  there  was  none  te  bury  them. 

4.  We  are  become  a  reproach  to  our  neighbors,  a  scorn  and  deri- 
sion to  them  that  are  round  about  us.^ 

5.  How  long,  0  Lord,  wilt  Thou  be  angry  forever  :^  shall  Thy  zeal* 
be  kindled  like  a  fire. 

6.  Pour  out  Thy  wrath^  upon  the  nations  that  know  Thee  not :  and 
upon  the  kingdoms  that  call  not  upon  Thy  name. 


70  «« As  on  high,"  P.  "  like  high  jpaZac«a."  Jarchi  understands  it  of  Heaven.  The  earthly  tabernacle 
was  established  like  the  heavenly,  typifying  its  stability.  The  Septuagint  seem  to  have  a  different 
reading.  The  horn  of  the  unicorn  may  furnish  an  image  of  the  sanctuary,  from  its  firmness  and 
prominency. 

71  The  sanctuary  is  compared  to  the  earth,  which  is  permanently  established. 

72  H.  P.  "  ms  people."    St.  Jerome  likewise. 

73  The  general  government  of  David  was  just  and  wise. 

1  P.  "  On  heaps :"  as  rubbish,  or  ruins.  St.  Jerome  has ;  "  acervos  lapidum."  This  was  verified  in  the 
time  of  Antiochus  Epiphanes,  1  Macch.  i.  31.    2  Mac.  ix.  14. 

2  1  Mac.  viii.  17.    This  verse  is  formally  quoted. 

3  Wilt  Thou  be  always  angry  ? 

*  P.  "  Jealousy."  God  is  said  to  be  jealous,  when  He  manifests  just  displeasure  for  the  insults  offered 
to  Him. 

»  Jer.  X.  25. 


160  PSALM      LXXIX. 

7.  Because  they  have  devoured  Jacob :  and  have  laid  waste  his 
place. 

8.  Remember  not  our  former  iniquities  :^  let  Thy  mercy  speedily 
overtake  us,  for  we  are  become  exceeding  poor.'^ 

9.  Help  us,  0  God  our  Saviour :  and  for  the  glory  of  Thy  name, 
0  Lord,  deliver  us :  and  forgive  us  our  sins  for  Thy  name's  sake : 

10.  Lest  they  should  say  among  the  gentiles:  Where  is  their 
God  ?  And  let^  Him  be  made  known  among  the  nations  before  our 
eyes. 

By  the  revenging^  of  the  blood  of  Thy  servants,  which  hath  been 
shed:  11.  let  the  sighing  of  the  prisoners  come  in  before  Thee. 

According  to  the  greatness  of  Thy  arm,  preserve  those  doomed 
to  death.!*^ 

12.  And  render  to  our  neighbors  seven-fold  in  their  bosom,  the 
reproach  wherewith  they  have  reproached  Thee,  0  Lord. 

13.  But  we  Thy  people,  and  the  sheep  of  Thy  pasture,  will  give 
thanks  to  Thee  forever. 

We  will  show  forth  Thy  praise,  unto  generation  and  generation. 


PSALM    LXXIX.  — Hebkew    lxxx. 

Qui  regis  Israd. 

1.  Unto  the  end,  for  them  that  shall  be  changed,^  a  testimony  of 
Asaph,  a  psalm. 

2.  Give  ear,  0  Thou  that  rulest^  Israel ;  Thou  that  leadest  Joseph 
like  a  sheep.^ 

Thou   that   sittest   upon   the   cherubim,    shine   forth     3.    before 
Ephraim,  Benjamin  and  Manasses.* 

Stir  up  Thy  might,  and  come  to  save  us. 


6  Isai.  Ixiv.  9. 

7  Extremely  low  and  abject. 

8  This  might  be  desired  in  conformity  with  the  divine  counsels. 

9  The  Hebi'ew  text  styles  them  "sons  of  death." 

1  On  the  instrument  of  six  chords. 

2  P.  "  Shepherd."    The  invasion  of  Samaria  by  Holofernos,  with  his  immense  army,  directs  attention 
in  the  iirst  place  to  these  tribes. 

3  n.  P.  "  A  flock."    St.  Jerome  agrees. 

4  In  the  desert  the  ark  was  carried  in  the  centre  of  the  army  before  these  tribes,  which  were  encamped 
to  the  west  of  the  tabernacle,    Numbers  xi.  IS. 


PSALM      LXXIX.  161 

4.  Convert^  us,  0  God :  and  show  us  Thy  face,  and  we  shall  be 
saved.^ 

5.  0  Lord  God  of  hosts,  how  long  wilt  Thou  be  angry  against  the 
prayer  of  Thy  servant?'^ 

6.  How  long  wilt^  Thou  feed  us  with  the  bread  of  tears ;  and  give 
us  for  our  drink  tears  in  measure  ?^ 

7.  Thou  hast  made  us  to  be  a  contradiction  to  our  neighbors :  and 
our  enemies  have  scoffed  at  us. 

8.  0  God  of  hosts,  convert  us  :  and  show  Thy  face,  and  we  shall 
be  saved. 

9.  Thou  hast  brought  a  vineyard^^  out  of  Egypt :  Thou  hast  cast 
out  the  gentiles,  and  planted  it. 

10.  Thou  didst  prepare  the  way  for  it :"  Thou  plantedst  the  roots 
thereof,  and  it  filled  the  land. 

11.  The  shadow  of  it  covered  the  hills :  and  the  branches  thereof 
the  cedars  of  God.^^ 

12.  It  stretched  forth  its  branches  unto  the  sea,  and  its  boughs  unto 
the  river. 

13.  Why  hast  Thou  broken  down  the  hedge  thereof:  so  that  all 
they  who  pass  by  the  way  do  pluck  it  ? 

14.  The  boar  out  of  the  wood^^  hath  laid  it  waste :  and  a  sinorular 
wild  beast  hath  devoured  it. 

15.  Turn  again,  0  God  of  hosts :  look  down  from  heaven,  and  see, 
and  visit  this  vineyard.^* 

16.  And  perfect  the  same  which  Thy  right  hand  hath  planted ;  and 
look  on  the  son^^  of  man  whom  Thou  hast  confirmed  for  Thyself. 


5  Restore  us. 

<5  This  appears  to  be  a  chorus. 

7  n.  P.  "  Of  Thy  people."    St.  Jerome  translates  it  in  the  same  way. 

8  The  text  does  not  repeat  the  interrogation.    "  Thou  feedest  us,  &c." 

9  II.  '■  Threefold."    St.  Jerome  also.    P.  "  In  great  measure." 

10  The  Latin  term  means  vineyard,  but  a  single  vine  is  clearly  meant. 

11  This  is  the  meaning  of  the  text,  although  it  does  not  fully  express  the  figure  employed  by  the 
Vulgate  interpreter,  of  a  man  who  transported  the  vine. 

12  P.  "  Goodly  cedars."  As  we  have  already  remarked,  the  Hebrews  denote  excellence  by  the  epithet 
"  of  God,"  divine.  The  slender  boughs  of  the  vine  entwined  themselves  around  the  lofty  cedars.  A 
verb  must  be  understood. 

13  H.  P.  ''■  The  wild  beast  of  the  field.'  Holofernes  is  meant.  The  Latin  epithet,  "  SinguZaris "  which 
corresponds  with  the  Greek,  denotes  the  lonely  habits  of  the  boar,  as  Bellarmin  well  remarks.  St.  Jerome 
understood  one  to  be  put  for  many  :  ^'omnes  lestice  agriJ" 

1*  The  Hebrew  term  is  thought  by  many  to  mean  a  shoot  or  branch.    P.  "  The  vineyard." 

15  "  The  son."    This  is  also  understood  of  a  branch,  as  it  is  sometimes  used  elsewhere.    The  text  has 

no  word  corresponding  to  '•'  of  man,"  in  this  place,  although  the  phrase  occurs  in  v.  18.    St.  Jerome 

has  simply:  "fdium." 
11 


162  PSALM      LXXX. 

17.  Things  set  on  fire  and  dug  down^^  shall  perish  at  the  rebuke 
of  Thy  countenance.^'^ 

18.  Let  Thy  hand  be  upon  the  man  of  Thy  right  hand  :^^  and  upon 
the  son  of  man^^  whom  Thou  hast  confirmed^*^  for  Thyself. 

19.  And  we  depart  not  from  Thee,  Thou  shalt  quicken  us  :  and  we 
will  call  upon  Thy  name. 

20.  0  Lord  God  of  hosts,  convert  us :  and  show  Thy  face,  and  we 
shall  be  saved. 


PSALM    LXXX.  — Hebrew    lxxxi. 

Exultate  Deo. 

1.  Unto  the  end,  for  the  wine-presses,^  a  psalm  of  Asaph  himself. 

2.  Rejoice  to  God  our  helper  f  sing  aloud  to  the  God  of  Jacob. 

3.  Take  a  psalm,   and  bring   hither  the  timbrel:  the  pleasant 
psaltery  with  the  harp. 

4»  Blow  the  trumpet  on  the  new  moon,^  on  the  noted  day  of  your 
solemnity. 

5.  For  it  is  a  commandment  in  Israel,  and  a  law*  of  the  God  of 
Jacob. 

6.  He  ordained  it  for  a  testimony^  in  Joseph,  when  he  came  out 
of  the  land  of  Egypt  :^  he  heard  a  tongue  which  he  knew  not.^ 


16  The  Tine  cut  down  and  burned  may  be  understood. 

"  All  the  evils  inflicted  by  man  are  directed  by  Divine  Providence.  They  are  generally  marks  of  the 
displeasure  of  God  for  the  offences  committed  by  the  flnfferers.  He  frowns  on  them,  whilst  chastising 
them. 

w  Hig  favorite  servant. 

w  This  simply  means,  the  man, 

20  Chosen,  and  approved  of. 

1  "  On  the  Gittith"— an  instrument. 

2  H.  P. "  Our  strength."  St.  Jerome  agree*, 

3  St.  Jerome  has :  "medio  menseP  The  great  feast  of  the  Passover  was  celebrated  at  the  full  moon. 
Bellarmin  thinks  that  the  feast  of  the  trumpets  atthe  beginning  of  the  seventh  month  is  meant. 

*  An  ordinance  and  prescribed  usage. 

5  Gen.  xli.  29.    Joseph  is  here  the  representative  of  all  Israel,  as  in  Ps.  Ixxvii.  16.  Ixxix.  60. 

6  P.  "  When  he  went  out  through  the  land  of  Egypt."  The  text  is  :  "  In  hia  going  against  the  land 
of  Egypt."  This  may  be  explained  of  the  visitation  of  God  on  the  first  born.  Several  ancient  versions 
agree  with  the  Vulgate. 

7  II.  P.  "  I  heard  a  language  that  I  understood  not."  St.  Jerome  agrees.  The  Psalmist  speaks  in  the 
name  of  the  Israelites,  when  sojourners  in  Egypt,  where  they  heard  a  language  unknown  to  their 
fathers.  They  preserved  their  own  tongue  during  their  bondage,  and  went  forth  from  the  midst  of 
a  people  of  a  strange  tongue.  Ps.  cxiii. 


PSALM      LXXX.  163 

7.  He  removed  his  back  from  the  burdens  :^  his  hands  had  served 
in  baskets.^ 

8.  Thou  calledst  upon  Me  in  affliction,  and  I  delivered  thee :  I  heard 
thee  in  the  secret  place  of  tempest  :^*^  I  proved  thee  at  the  waters 
of  contradiction.^^ 

9.  Hear,  0  My  people,  and  I  will  testify  to  thee :  0  Israel,  if  thou 
wilt  hearken  to  Me,  10.  there  shall  be  no  new  god  in  thee  :^^  neither 
shalt  thou  adore  a  strange  god, 

11.  For  I  am  the  Lord  thy  God,  who  brought  thee  out  of  the  land 
of  Egypt :  open  thy  mouth  wide,  and  I  will  fill  it.^^ 

12.  But  My  people  heard  not  My  voice :  and  Israel  hearkened  not 
to  Me.^* 

13.  So  I  let  them  go  according  to  the  desires  of  their  heart  :^^  they 
shall  walk  in  their  own  devices. 

14.  If  My  people  had  heard  Me  ;  if  Israel  had  walked  in  My 
ways  ;^^ 

15.  I  should  soon  have  humbled  their  enemies,  and  laid  My  hand'" 
on  them  that  troubled  them. 

16.  The  enemies  of  the  Lord  have  lied^^  to  Him :  and  their  time'^ 
shall  be  forever. 

IT.  And  He  fed  them  with  the  fat  of  wheat,^  and  filled  them  with 
honey  out  of  the  rock. 


8  A  Hebraism  for :  He  removed  the  burdens  from  hia  back.  H.  P.  "  I  removed."  St.  Jerome  likewise 
has  the  first  person. 

9  Hods,  or  other  vessels  for  the  bricks  or  mortar.  The  text  states  that  his  hands  passed  from  them, 
that  is,  he  was  relieved  from  the  hard  task.   P.  "  The  pots." 

10  H.  P.  "In  the  secret  place  of  thunder."  St.  Jerome  gives  the  same  version,  A  thunder-storm  took 
place  at  the  passage  of  the  Ked  Sea.    Ps.  Ixxvi.  17. 

11  Exod.  xvii.  5.  Numbers  xx.  13. 

12  Exod.  XX.3. 

13  This  figure  indicates  that  Ood  is  ready  to  bestow  all  that  the  people  need  and  desire. 

14  p^  « -w^ould  none  of  me."    St  Jerome  has :  "  rum  credidit  mihiP 

15  "  The  hardness  of  their  heart."    Acts  xiv.  15. 
10  Bar.  lii.  13, 

17  Heavily. 

18  This  may  be  understood  of  prevaricators  of  the  law,  who  prove  false  to  their  engagements. 

10  The  time  of  their  prosperity  sometimes  appears  without  limit.  Time  is  taken  for  prosperity :  Isaiah 
xxxiii.  6.    Some  here  understand  it  of  their  punishment. 

20  God  in  ancient  times,  often  rewarded  His  servants  with  temporal  abundance.  The  Israelites  insen- 
sible of  the  benefits  received,  fell  away,  and  forfeited  His  favor. 


164  PSALM      LXXXII 


PSALM    LXXXI.  — Hebrew    lxxxii. 

Deus  Stetit. 

1.  A  PSALM  of  Asaph. 

God  hath  stood  in  the  assembly  of  gods  -}  and  being  in  the  midst 
of  them,  He  judgeth  gods.^ 

2.  How  long  will  ye  judge  unjustly ;  and  accept  the  persons  of  the 
wicked  ?^ 

3.  Judge  for  the  needy  and  fatherless :  do  justice  to  the  humble 
and  the  poor. 

4.  Rescue  the  poor ;  and  deliver  the  needy  out  of  the  hand  of  the 
sinner."^ 

5.  They  have  not  known  nor  understood ;  they  walk  on  in  dark- 
ness f  all  the  foundations  of  the  earth  are  moved.^ 

6.  I  have  said :  ye  are  gods,  and  all  of  you  the  sons  of  the  most 
High.7 

7.  But  ye  like  men  shall  die ;  and  shall  fall  like  one  of  the  prin- 
ces.^ 

8.  Arise,  0  God,  judge  Thou  the  earth :  for  Thou  shalt  inherit 
among  all  the  nations.^ 


PSALM    LXXXII.  — Hebrew    lxxxiii 

Deus,  qids  similis. 

1.  A  canticle  of  a  psalm  for  Asaph. 


1  The  text  is  in  the  singular  number :  but  the  ancient  versions  interpret  it  as  a  collective  noun  put  for 
the  plural.  The  text  is  translated  by  St.  Jerome :  "God  standeth  in  the  assembly  of  God :"  that  is  in  His 
own  court. 

2  The  judges  y?ere  styled  Gods  as  representing  divine  power  and  justice  in  their  functions  :  John  x.  34, 
but  God  presided,  who,  whilst  He  sanctioned  their  just  decrees,  held  them  responsible  for  their  abuse  of 
authority. 

3  These  reproaches  are  addressed  to  unjust  judges. 

4  Prov.  xxiv.  11.    The  wicked, 

5  Judges,  who  should  be  the  lights  of  the  earth,  walk  in  darkness  ;  not  knowing  or  understanding 
correct  principles.  ^ 

6  The  whole  social  fabric  totters,  when  judges  fail  to  administer  justice. 

7  As  a  common  man. 

8  As  even  earthly  princes  die. 

9  All  nations  are  called  to  the  Church  of  Christ. 


PSALM      LXXXII.  165 

2.  0  God,  who  is  like  to  Thee  ?^  hold  not  Thy  peace ;  neither  be 
Thou  still,  0  God. 

3.  For  lo,  Thy  enemies  have  made  a  noise '}  and  they  that  hate 
Thee  have  lifted  up  the  head.^ 

4.  They  have  taken  a  crafty  counsel  against  Thy  people,  and  have 
consulted  against  Thy  saints.* 

5.  They  have  said :  Come  and  let  us  destroy  them,  so  that  they  be 
not  a  nation :  and  let  the  name  of  Israel  be  remembered  no  more. 

6.  For  they  have  contrived  with  one  consent :  they  have  made  a 
covenant  together  against  Thee,  7.  the  tents  of  the  Edomites,  and  the 
Ishmaelites : 

Moab,  and  the  Agarens,  8.  Gebal,  and  Ammon,  and  Amalec  :  the 
Philistines,^  with  the  inhabitants  of  Tyre. 

9.  Yea,  and  the  Assyrian  also  is  joined  with  them :  they  are  come 
to  the  aid  of  the  sons  of  Lot. 

10.  Do  to  them  as  Thou  didst  to  Madian*'  and  to  Sisara;^  as  to 
Jabin^  at  the  brook  of  Cisson : 

11.  Who  perished  at  Endor  ;  and  became  as  dung  for  the  earth. 

12.  Make  their  princes^  like  Oreb,  and  Zeb,  and  Zebee,^^  and 
Salmana. 

All  their  princes :^^  13.  who  have  said:  Let  us  possess  the  sanctu- 
ary^^ of  God  for  an  inheritance. 

14.  0  my  God,  make  them  like  a  wheel  ;^^  and  as  stubble  before 
the  wind: 

15.  As  fire  which  burneth  the  wood;  and  as  a  flame  burning 
mountains : 


1  H.  P.  "Keep  not  Thou  silence,  0  God."  St.  Jerome  gives  this  translation.  The  Septuagint,  which 
is  represented  by  the  Vulgate,  understood  the  terms  differently.  The  same  idea  is  expressed  in  the 
three  members  of  the  verse. 

2  A  tumult. 

8  With  pride. 

*  P.  "Thy  hidden  ones;"  those  whom  God  hides  in  His  tabernacle,  protecting  them  against. the 
assaults  of  their  enemies.  His  secret  favorites.  St.  Jerome  has:  "  adversus  arcanum  tuum :"  "against 
Thy  secret." 

6  The  Septuagint  and  Vulgate  are  represented  by  the  old  Douay  version :  "  the  foreners."  The 
present  reading  is  conformable  to  the  text.    St.  Jerome  has :  "  Palestina." 

6  Judges  vii.  12. 

7  Judges  iv.  15. 

8  Judges  iv.  24. 

9  Judges  vii.  25. 

10  Judges  viii.  21. 

11  These  words  are  united  in  the  text  with  the  preceding  verse.  The  Roman  edition  of  the  Vulgate 
puts  them  by  themselves. 

12  The  Hebrew  term  embraces  all  the  dwellings  and  country.  St.  Jerome  has:  " pulchritudinem 
Dei;"  which  seems  to  regard  the  Sanctuary. 

1»  Rather  as  a  whirlwind.   P.  agrees  with  the  Vulgate  and  St.  Jerome. 


166  PSALM      LXXXIII. 

16.  So  shalt  Thou  pursue  them  with  Thj  tempest/*  and  shalt 
trouble  them  in  Thy  wrath. 

17.  Fill  their  faces  with  shame:  and  they  shall  seek  Thy  name,  0 
Lord. 

18.  Let  them  be  ashamed  and  troubled  forever  and  ever:  and  let 
them  be  confounded  and  perish, 

19.  And  let  them  know  that  the  Lord^^  is  Thy  name:  Thou  alone 
art  the  Most  High  over  all  the  earth. 


PSALM    LXXXIII,  — Hebrew    lxxxiv. 

Quam  dilecta. 

1.  Unto  the  end,  for  the  wine-presses,^  a  psalm  of  the  sons  of  Core. 

2.  How  lovely  are  Thy  tabernacles,  0  Lord  of  hosts  !  3.  my  soul 
longeth  and  fainteth  for  the  courts  of  the  Lord. 

My  heart  and  my  flesh  have  rejoiced^  in  the  living  God. 

4.  For  the  sparrow^  hath  found  herself  a  house,  and  the  turtle  dove 
a  nest  for  herself,  where  she  may  lay  her  young  ones. 

Thy  altars,*  0  Lord  of  hosts,  my  king  and  my  God, 

5.  Blessed  are  they  that  dwell  in  Thy  house,  0  Lord :  they  shall 
praise  Thee  forever  and  ever, 

6.  Blessed  is  the  man  whose  help  is  from  Thee  :^  in  his  heart  he 
hath  disposed  to  ascend  by  steps,^  T,  in  the  vale  of  tears,^  in  the 
place^  which  he  hath  set. 


14  "Storm."  15  Jehovah. 

1  On  theGittith — an  instrument  of  music. 

2  P.  " Crieth out  for."     St.  Jerome:  " laudabunt."    The  Hebrew  term  expresses  joyful  sounds. 

3  The  swallow.    Birds  occasionally  build  their  nests  in  the  higher  parts  of  the  Sanctuary,  as  it  were 
ear  the  very  altars. 

*  The  sign  of  the  accusative  is  prefixed  in  Hebrew.  The  psalmist  finds  the  altars  of  God  a  home  and  a 
refuge.    His  thoughts  and  affections  rise,  however,  still  higher,  to  the  heavenly  mansions. 

5  H.  P.  "  Whose  strength  is  in  Thee."    So  likewise  St.  Jerome. 

6  P.  "In  whose  heart  are  the  ways  of  them."  St.  Jerome :  "semitce  in  corde  ejus.'"  The  first  term 
means  path-ways,  or  well-built  roads.  The  psalmist  is  thought  to  speak  of  a  man  who  proposes  to  him- 
self the  journey  to  the  temple.  All  who  cherished  this  desire  may  be  comprehended,  since  tlie  afiix  is 
l)lural. 

7  P.  "  Passing  througli  the  valley  of  Baca,  make  it  a  well."  The  ancient  versions  generally  translate 
it  as  the  Vulgate,  giving  the  signification  of  the  term.  A  valley  on  the  road  to  Jerusalem  may  have  got 
the  name  from  the  sufferings  of  travelers  from  drought,  whilst  passing  through  it. 

8  It  is  conjectured  that  the  pilgrims  by  digging  wells,  changed  the  dry  valley  into  one  plentifully 
supplied  with  water,  and  thus  gave  it  the  name  of  the  well,  or  fountain.  The  Septuagint  read  p^D 
instead  of  ri^O- 


PSALM      LXXXIV.  167 

8.  For  the  lawgiver  shall  give  a  blessing;^  they  shall  go  from 
strength  to  strength  :^^  the  God  of  gods  shall  be  seen  in  Sion." 

9.  0  Lord  God  of  hosts,  hear  my  prayer :    give  ear,  0  God  of 
Jacob. 

10.  Behold,  0  God,  our  protector  :^^  and  look  on  the  face  of  Thy 
Christ.12 

11.  For  better  is  one  day  in  Thy  courts  above  tliousands. 

I  have  chosen  to  be  an  abject^*  in  the  house  of  my  God,  rather  than 
to  dwell  in  the  tents  of  sinners. 

12.  For  God  loveth  mercy  and  truth  :^^  the  Lord  will  give  grace 
and  glory. 

13.  He  will  not  deprive  of  good  things  them  that  walk  in  in- 
nocence :  0  Lord  of  hosts,  blessed  is  the  man  that  trusteth  in  Thee. 


PSALM    LXXXIV,  — Hebrew    lxxxv. 

Benedixisti,  Domine. 

1.  Unto  the  end,  for  the  sons  of  Core,  a  psalm. 

2.  Lord,  Thou  hast  blessed^  Thy  land :  Thou  hast  brought  back  the 
captives  of  Jacob.^ 

3.  Thou  hast   forgiven  the  iniquity  of   Thy  people :  Thou  hast 
covered  all  their  sins. 

4.  Thou  hast  mitigated  all  Thy  anger :   Thou  hast  turned  away 
from  the  wrath  of  Thy  indignation.' 

5.  Convert  us,  0  God  our  saviour;  and  turn  away  Thy  anger 
from  us. 


9  The  Hebrew  term  may  be  understood  of  seasonable  rain,  in  Autumn.  Joel  ii.  23.  "  The  rain  will 
clothe  with  blessings"  the  valley,  filling  the  wells,  and  fertilizing  the  soil.  The  Septuagint  understood 
the  term  of  the  Divine  Teacher,  who  crowns  with  blessings  those  who  journey  to  His  temple.  St.  Je- 
rome says :  "  benedictione  qicoque  amicieiur  doctor :"  the  teacher  also  will  be  clothed  with  blessing. 

10  The  phrase  is  equivalent  to  growing  stronger  and  stronger.  See  Jer.  ix.  2.  Ps.  cxliv.  13.  Grotius 
explains  it  of  going  in  troops. 

11  P.  "  Every  one  of  them  in  Sion  appeareth  before  God." 

12  «  Our  shield." 

13  Anointed  king. 

1*  As  one  watching  at  the  threshold. 

15  H.  P.  "For  the  Lord  God  is  a  sun  and  a  shield,"  that  is  light  and  protection.  The  Greek  term  foi 
sun  rjX'off  has  been  mistaken  for  eXeoj  mercy.    St.  Jerome  gives  the  same  translation  as  P. 

1  P.  "  Thou  hast  been  favorable."    St.  Jerome :  "placatus  es." 

2  It  is  a  Hebraism  for,  Thou  hast  restored  the  captive  sons  of  Jacob.  It  is  a  psalm  of  thanksgiving 
for  deliverance  from  bondage,  although  it  may  be  taken  prophetically  of  restoration  which  is  hoped  fot 

3  This  may  be  rendered :  Restore  us. 


168  PSALM      LXXXV. 

6.  Wilt  Thou  be  angry  with  us  forever  ?  or  wilt  Thou  continue 
Thy  wrath  from  generation  to  generation  ? 

7.  Thou  wilt  turn/  0  God,  and  bring  us  to  life :  and  Thy  people 
shall  rejoice  in  Thee. 

8.  Show  us,^  0  Lord,  Thy  mercy ;  and  grant  us  Thy  salvation.^ 

9.  I  will  hear  what  the  Lord  God  will  speak  in  me  -J  for  He  will 
speak  peace^  unto  His  people : 

And  unto  His  saints  :^  and  unto   them  that  are  converted  from 
the  heart. 

10.  Surely  His  salvation^^  is  near  to  them  that  fear  Him :  that 
glory  may  dwell  in  our  land. 

11.  Mercy  and  truth  have  met   each   other:  justice   and  peace 
have  kissed." 

12.  Truth  is  sprung  out  of  the  earth :  and  justice  hath  looked 
down  from  heaven. 

13.  For  the  Lord  will  give  goodness  '}^  and  our  earth  shall  yield 
her  fruit.^^ 

14.  Justice  shall  walk  before  Him  :^*  and  shall  set  his  steps  in  the 
way.^^ 


PSALM    LXXXY.  — Hebrew    lxxxvi. 

Inclina,  Domine. 

1.  A  PRAYER  of  David  himself. 

Incline  Thy  ear,  0  Lord,  and  hear  me :  for  I  am  needy  and  poor. 


*  The  text  is  in  the  interrogative  form.  The  first  verb  may  be  expressed  by  the  adverb  "  again." 
P.  "Wilt  Thou  not  revive  us  again?"  St.  Jerome  translates  it  in  this  way.  Deliverance  from  bondage  is  as 
new  life. 

5  Exercise  towards  us. 

6  Deliverance. 

1  "  In  me."    No  corresponding  words  are  in  the  text,  or  in  St.  Jerome. 

8  Give  blessings  of  all  kinds. 

8  His  special  servants. 

w  H.  P.  "  But  let  them  not  turn  again  to  folly."  St.  Jerome  so  understood  the  text.  The  difference 
in  the  readings  is  very  slight. 

"  The  reign  of  mercy  and  truth  brings  peace  and  every  blessing.  The  union  of  all  the  virtues  is 
described. 

12  Blessing. 

13  Her  produce. 

1*  In  the  Divine  presence. 

15  Justice  is  to  direct  the  steps  of  the  servant  of  God  in  the  ways  of  salvation. 


PSALM      LXXXV.  169 

2.  Preserve  my  soul,  for  I  am  holy  :^  save  Thy  servant,  0  my 
God,  that  trusteth  in  Thee. 

3.  Have  mercy  on  me,  0  Lord,  for  I  have  cried  to  Thee  all  the 
day.  4.  Give  joy  to  the  soul  of  Thy  servant,  for  to  Thee,  0  Lord, 
I  have  lifted  up  my  soul. 

5.  For  Thou,  0  Lord,  art  sweet  and  mild ;  and  plenteous  in  mercy^ 
to  all  that  call  upon  Thee. 

6.  Give  ear,  0  Lord,  to  my  prayer :  and  attend  to  the  voice  of 
my  petition. 

7.  I  have  called^  upon  Thee  in  the  day  of  my  trouble ;  because 
Thou  hast  heard  me.^ 

8.  There  is  none  among  the  gods  like  unto  Thee,  0  Lord :  and 
there  is  none  according  to  Thy  works. 

9.  x\ll  the  nations  Thou  hast  made  shall  come  and  adore  before 
Thee,  0  Lord :  and  they  shall  glorify  Thy  name. 

10.  For  Thou  art  great,  and  doest  wonderful  things :  Thou  art 
God  alone. 

11.  Conduct  me,  0  Lord,  in  Thy  way,  and  I  will  walk  in  Thy 
truth  :  let  my  heart  rejoice,^  that  it  may  fear  Thy  name. 

12.  I  will  praise  Thee,  0  Lord  my  God,  with  my  whole  heart : 
and  I  will  glorify  Thy  name  forever : 

13.  For  Thy  mercy  is  great  towards  me  :  and  Thou  hast  delivered 
my  soul  out  of  the  lower  hell.^ 

14.  0  God,  the  wicked^  are  risen  up  against  me ;  and  the  assembly 
of  the  mighty  have  sought  my  life :  and  they  have  not  set  Thee 
before  their  eyes. 

15.  And  Thou,  0  Lord,  art  a  God  of  compassion,  and  merciful, 
patient,  and  of  much  mercy,  and  true. 

16.  0  look  upon  me,  and  have  mercy  on  me  :  give  Thy  command^ 
to  Thy  servant,  and  save  the  son  of  Thy  handmaid.^ 


1  Devoted  to  Divine  worship.  Christ,  in  whose  name  the  psalmist  may  be  understood  to  speak,  is 
truly  holy. 

2  Joel  ii.  13. 

s  H.  P.  "I  will  call."    St.  Jerome,  likewise. 

4  H.  P.  "  Thou  wilt  answer  me."    St.  Jerome. 

5  P.  "  Unite  my  heart."  St.  Jerome  has :  "  unicum  fac  cor  meum."  The  Septuagint  derives  the  verb 
from  a  different  root.    The  expression  is  not  elsewhere  found. 

c  From  imminent  danger  of  destruction — from  extreme  calamities.  The  deliverance  of  Christ  from 
the  state  of  death  may  be  here  predicted. 

"  H.P.  "The  proud,"  St.  Jerome,  also.  The  difference  of  the  readings  arises  from  the  near  resem- 
blance of  two  letters  D^^  Dnr- 

8  H.  P.  "  Strength."    St.  Jerome  agrees. 

9  The  terms  denote  a  servant  born  of  a  maid  servant.  The  Psalmist  uses  them  to  express  his  entire 
dependence  on  God.    Christ  is  son  of  the  hand  maid  of  the  Lord. 


170  PSALM      LXXXVI. 

17.  Show  me  a  token  for  good  :^^  that  they  who  hate  me  may  see, 
and  be  confounded,  because  Thou,  0  Lord,  hast  helped  me,  and  hast 
comforted  me. 


PSALM    LXXXVI.  — Hebrew    lxxxvii. 

Fundamenta  ejus. 

1.  Fgr  the  sons  of  Core,  a  psalm  of  a  canticle. 
The  foundations^  thereof  are  in  the  holy  mountains.^ 

2.  The  Lord  loveth  the  gates^  of  Sion  above  all  the  dwellings  of 
Jacob.^ 

S.  Glorious  things  are  said  of  thee,  0  city  of  God. 

4.  I  will  be  mindful*  of  Rahab^  and  of  Babylon  that  know  Me. 
Behold  the  foreigners^  and  Tyre,  and  th-e  people  of  the  Ethiopians,* 

these  were  there.^ 

5.  Shall  not  Si-on  say  :^^  This  man  and  that  man^^  is  born  in  her  ? 
and  the  Highest  himself  hath  founded  her, 

6.  The  Lord*^  shall  tell  in  His  writings  of  peoples^*  and  of  princes,^^ 
of  them  that  have  been  in  her.^^ 

7.  The  dwelling  in  Thee  is  as  it  were  of  all  rejoicing. ^^ 


10  A  sign  of  acceptaaoe, 

i  "  His  foundation."  See  v  5.  The  foiindation  wTiich  God  has  laid  for  his  temple.  St.  Jerome  has 
the  plural. 

2  The  hills  Sion  aad  Moria  were  conneoted.  The  psalmist  begins  ra4;her  abruptly,  his  words  being 
connected  with  his  meditation.  3  The  gates  are  put  for  the  city. 

*  Jerusalem  was  chosen  above  all  other  cities,  or  dwellings  of  the  •descendants  of  Jacob,  for  the  seat 
of  divine  worship. 

5  H.  P.  "  I  win  make  mention  of."  St.  Jerome.  God,  speaking  by  th«  psalmist,  enumerates  nations 
which  acknowledge  his  power.  The  Christian  Church,  which  embraces  all  nations,  best  realizes  the  ex- 
pressions of  this  psalm. 

*  Egypt.    See  Isaiah  xxx.  7-. 

7  Philistia.    The  Vulgate  follows  the  Septuagint.    St  Jerome  has :  "  Palaestina."  8  Chus. 

3  H.  P.  "  This  man  was  hern  there."  St,  Jerome.  The  privileges  attached  to  birth-right  were  com- 
municated to  proselytes  from  the  various  countries. 

10  "  Of  Sion  it  shall  be  said."  P.    St.  Jerome :  "  Ad  Sion." 

n  That  is,  one  and  another:  the  great  increase  of  proselytes,  or  the  great  virtue  of  those  boru  in  Jeru- 
salem may  be  signified.  The  birth  of  our  Lord  is  here  predicted,  according  to  TertuUian,  St.  Jerome,  St. 
Augustia,  Theodoret,  and  other  fathers. 

12  This  noun  is  wanting  in  manuscript  No.  2  45  of  Kennicott,  "  It  shall  be  told."  St.  Jerome : 
"  Dominies  nuTneravit."    P.  "  The  Lord  shall  count." 

13  In  the  enrolling  of  nations.    This  suits  the  Christian  Church. 

1*  The  same  term  signifies  princes  and  singers,  a  point  detei-raining  the  difference.  Several  manu- 
scripts support  the  Vulgate.    St.  Jerome  omits:  " et principum." 

15  H.  P.  "  This  man  was  born  there."  St.  Jerome  agrees.  This  appears  to  be  the  burthen  of  the 
psalm.  ^ 

1«  The  Hebrew  term  means   fountains.     The  reading  of  the  Septuagint  was  slightly  different. — 


PSALM      LXXXVII.  171 

PSALM    LXXXVII.  — Hebrew    lxxxviii. 

Domine  Dens  scdutis. 

1.  A  CANTICLE  of  a  psalm  for  the  sons  of  Core :  unto  the  end, 
for  Maheleth/  to  answer,^  understanding^  of  Eman  the  Ezrahite.* 

2.  0  Lord  the  God  of  my  salvation :  I  have  cried^  in  the  day  and 
in  the  night  before  Thee, 

3.  Let  my  prayer  come  in  before  Thee :  incline  Thy  ear  to  my 
petition. 

4.  For  my  soul  is  filled  with  evils ;  and  my  life  hath  drawn  nigh  to 
hell.^ 

5.  I  am  counted  among  them  that  go  dk)wn  to  the  pit:~  I  am 
become  as  a  man  without  help,^  6.   free  among  the  dead,^ 

Like  the  slain  sleeping  in  the  sepulchres,  whom  Thou  rememberest 
no  more  :^^  and  they  are  cast  off  from  Thy  hand. 

7.  They  have  laid^^  me  in  the  lower  pit;  in  the  dark  places,^^  and 
in  the  shadow  of  death. 

8.  Thy  wrath  is  strong  over  me:  and  all  thy  waves  Thou  hast 
brought  in  upon  me. 

9.  Thou  hast  put  away  my  acquaintance  far  from  me :  they  have 
set^^  me  an  abomination  to  themselves.^* 


St.  Jerome  translates  it :  "  All  my  brave  men  in  Thee  will  sing  as  in  choirs."  Herder  approaches  the 
Vulgate:  "Princes  and  plebeians  all  rejoice  in  thee."  P.  "As  well  the  singers  as  the  players  on  instru- 
ments shall  be  there :  all  my  springs  are  in  thee." 

1  Upon  Maheleth,  a  musical  instrument. 

2  For  alternate  recitation. 

'  The  instructive  character  of  the  psalm  is  signified. 

*  Eman  was  chief  chanter  of  the  family  of  Core  in  the  time  of  David.  1  Par.  vi.  33.  xv.  17. 19. 
XXV.  1.4.     He  is  called  a  seer,  or  prophet  of  the  king.    1  Par.  xxv.  5. 

5  P.  "  Cry."    St  Jerome :  "  ad  laudationem  meam." 

6  The  region  ot  the  departed.  Great  sufferings  involving  danger  of  death  are  thus  expressed.  The 
deadly  anguish  of  our  Lord  in  the  garden,  and  His  dereliction  on  the  cross  correspond  with  this  descrip- 
tion. 

7  Among  the  dead. 

8  P.  «  That  hath  no  strength."    St.  Jerome :  "  invalidits:' 

9  The  Hebrew  term  is  applied  to  freedmen,  who  had  been  set  at  liberty,  when  unable  any  longer  to 
render  sei-vice. 

10  God  is  said  not  to  remember  them,  because  they  do  not  experience  His  vivifying  influence. 

11  H.  P.  "Thou  hast  laid."    St.  Jerome. 

12  "  Shady  places,"  or  depths.  Extreme  affliction  bringing  him  to  the  verge  of  the  grave  is  meant. 
The  descent  of  Christ  into  hell  is  a  literal  accomplishment  of  it. 

13  H.  P.  "  Thou  hast  made."    St.  Jerome. 

1*  H.  P.  "  To  them."  St.  Jerome.  Acquaintances  often  shrink  from  communication  with  their 
former  friends,  whom  they  see  brought  low. 


172  PSALM      LXXXVIII. 

I  was  delivered  iip,^^  and  came  not  forth.  10.  My  eyes^^  languished 
through  poverty.-^'' 

All  the  day  I  cried  to  Thee,  0  Lord :  I  stretched  out  my  hands  to 
Thee. 

11.  Wilt  Thou  show^^  wonders  to  the  dead?  or  shall  physicians^^ 
raise  to  life,  and  give  praise  to  Thee  ? 

12.  Shall  any  one  in  the  sepulchre  declare  Thy  mercy,  and  Thy 
truth  in  destruction  ?^*^ 

13.  Shall  Thy  wonders  be  known  in  the  dark  :  and  Thy  justice  in 
the  land  of  forgetfulness  ? 

14.  But  I,  0  Lord,  have  cried  to  Thee  ;  and  in  the  morning  my 
prayer  shall  prevent  Thee. 

15.  Lord,  why  castest  Thou  off  my  prayer  :^^  why  turnest^^  Thou 
away  Thy  face  from  me  ? 

16.  I  am  poor,  and  in  labors^^  from  my  youth :  and  being  exalted 
have  been  humbled  and  troubled.^* 

17.  Thy  wrath  hath  come  upon  me  :  and  Thy  terrors  have  troubled 
me.^^ 

18.  They  have  come  round  about  me  like  w^ater  all  the  day :  they 
have  compassed  me  about  together .^^ 

19.  Friend  and  neighbor  Thou  hast  put  far  from  me ;  and  my 
acquaintance,  because  of  misery.^^ 


PSALM    LXXXYIII.  — Hebrew    lxxxix. 

Misericordias  Domini. 

1.  Of  understanding,  for  Ethan  the  Ezrahite.^ 


15  II.  P.  " 7 awj- shut  up."    St.  Jerome:  ''clausum,et  nonprodeuntem." 

lo  "  Mine  ej'e."    St.  Jerome. 

"  H.  P.  "Affliction."    St.  Jerome. 

18  Perform. 

19  P.  "  Shall  the  dead  arise  ?"  The  term  which  the  Septuagint  and  Vulgate  render  physicians  D^NCn 
is  now  explained  of  the  shades  of  the  departed.  St.  Jerome  renders  it :  '^gigantes."  The  psalmist  asks : 
Will  God  restore  him  to  health  and  happiness  that  he  may  glorify  Him? 

20  That  is,  in  death,  the  state  of  corruption. 

21  H.P.  "Soul."    St. Jerome. 

22  H.  P.  "  Hidest."   St.  Jerome. 

23  Languishing.    P.  "  Ready  to  die."    St.  Jerome :"  aerwrnnosMS," 
2<  H.  P.  "  While  I  suffer  Thy  terrors,  I  am  distracted."    St.  Jerome. 

25  H.  P.  "  Cut  me  off."    St.  Jerome :  "  oppresserunt  me."  20  On  all  sides. 

27  p.  "Into  darkness."    This  is  taken  for  wretchedness. 
1  He  is  mentioned  3  Kings  iv.  31. 


PSALM      LXXXVIII.  173 

2.  The  mercies  of  the  Lord  I  will  sing  forever.  1  will  declare  with 
my  mouth  Thy  truth  to  generation  and  generation.^ 

3.  For  Thou  hast  said :  Mercy  shall  be  built  up  forever  in  the 
heavens  :  Thy  truth  shall  be  established  in  them.^ 

4.  I  have  made  a  covenant  with  My  elect :  I  have  sworn*  to  David 
My  servant ;  5.  Thy  seed  will  I  establish  for  ever. 

And  I  will  build  up  thy  throne  unto  generation  and  generation.^ 

6.  The  heavens  shall  praise  Thy  wonders,  0  Lord ;  and  Thy  truth 
in  the  church  of  the  saints.^ 

7.  For  who  in  the  clouds  can  be  compared  to  the  Lord :  or  who 
among  the  sons  of  God  shall  be  like  to  God  ? 

8.  God  who  is  glorified^  in  the  assembly  of  the  saints  :  great  and 
terrible  above  all  them  that  are  about  Him. 

9.  0  Lord  God  of  hosts,  who  is  like  to  Thee  ?  Thou  art  mighty, 
0  Lord,  and  Thy  truth  is  round  about  Thee. 

10.  Thou  rulest  the  power  of  the  sea  :^  and  appeasest  the  motion^ 
of  the  waves  thereof. 

11.  Thou  hast  humbled  the  proud  one^^  as  one  that  is  slain :  with  the 
arm  of  Thy  strength  Thou  hast  scattered  Thy  enemies. 

12.  Thine  are  the  heavens,^^  and  Thine  is  the  earth  :  the  world  and 
the  fulness  thereof  Thou  hast  founded  :  13.  the  north  and  the  sea^^ 
Thou  hast  created. 

Thabor  and  Hermon  shall  rejoice  in  Thy  name.  14.  Thy  arm  is  with 
might. 

Let  Thy  hand  be  strengthened,  and  Thy  right  hand  exalted  :  15. 
justice  and  judgment  are  the  support  of  Thy  throne. 


2  The  mercies  of  God  continue  from  age  to  age :  His  truth  endures  always. 

3  P.  " Thy  faithfulness  Thou  shalt  establish  in  the  very  heavens."  St.  Jerome:  "  Codos  fundaMs, 
ct  Veritas  tua  in  ds.^' 

*  n.  p.  "  I  have  said."    St.  Jerome  agrees  with  the  Vulgate. 
6  2  Kings  vii.  12. 

6  Christ  and  His  Church  are  the  chief  subject  of  this  psalm. 

7  H.  P.  "Greatly  to  be  feared."  St.  Jerome  translates  it:  ^'inclytus;"  "glorimcs."  The  majesty  of 
God  appears  in  the  assembly  of  His  worshipers ;  but  still  more  so,  in  His  heavenly  court,  where  He  is 
surrounded  by  His  holy  angels. 

8  H.  P.  "Thou  rulest  the  raging  of  the  sea."  This  is  here  specially  applied  to  the  miraculous  pas- 
sage of  the  Red  Sea,  as  appears  from  what  follows.    St.  Jerome  has:  "superbiae  maris.'' 

9  H.  B.  "  When  the  waves  thereof  arise."    St.  Jerome :  "  datimes  gurgitum." 

10  Egypt  is  called  in  the  text  Rahab  here  as  well  as  in  Psalm  Lxxxvi.  4. 

11  Gen.  i.  1. 

12  p.  i:  The  South."  St.  Jerome.  It  is  called  in  the  text  the  right  hand,  because  it  is  to  the  right 
when  the  face  is  turned  eastward.  The  Septuagint  had  a  different  reading.  Instead  of  PO^  they 
read  D^D^D  as  in  ps.  cviii.  3. 


174  PSALM      LXXXVIII. 

Mercy  and  truth  shall  go  before  Thy  face  :  16.  Blessed  is  the 
people  that  knoweth  jubilation.^^ 

They  shall  walk,  0  Lord,  in  the  light  of  Thy  countenance ;  17. 
and  in  Thy  name  they  shall  rejoice  all  the  day  ;  and  in  Thy  justice 
they  shall  be  exalted. 

18.  For  Thou  art  the  glory  of  their  strength ;  and  in  Thy  good 
pleasure  shall  our  horn^*  be  exalted. 

19.  For  our  protection^^  is  of  the  Lord,  and  of  our  king  the  Holy 
One  of  Israel.^^ 

20.  Then  Thou  spakest  in  a  vision  to  Thy  saints,  and  saidst :  I  have 
given  help  by  one  that  is  mighty,^^  and  have  exalted  one  chosen  out 
of  My  people. 

21.  I  have  found  David  My  servant  :^^  with  My  holy  oil  I  have 
anointed  hira. 

22.  For  My  hand  shall  help  him  :  and  My  arm  shall  strengthen 
him. 

23.  The  enemy  sh^ll  have  no  advantage  over  him  :^®  nor  the  son  of 
iniquity  have  power  to  hurt  him.^^ 

24.  And  I  will  cut  down  his  enemies  before  his  face  :  and  them  that 
hate  him  I  will  put  to  flight, 

25.  And  My  truth  and  My  mercy  shall  he  with  him  :  and  in  My 
name  shall  his  horn  be  exalted. 

26.  And  I  will  set  his  hand  in  the  sea  :  and  his  right  hand  in  the 
rivers. 

27.  He  shall  cry  out  to  Me :  Thau  art  my  Father  ;  my  God,  and 
the  support  of  my  salvation, 

28.  And  I  will  make  him  My  first-born,  high  above  the  kings  of  the 
earth.2i 


13  The  joyful  sound  of  the  trumpets,  which  intimate  the  divine  orders. 

1*  Our  power. 

IB  II.  "Our  shield  is  of  the  Lord,  and  our  king  is  of  the  Holy  One  of  Israel."  The  meaning  is,  that 
their  king  was  under  the  special  protection  of  God.  Oldshausen  says  that  the  text  cannot  be  otherwise 
understood.  P.  "  For  the  Lord  is  our  defence ;  and  the  Holy  One  of  Israel  is  our  king."  St.  Jerome : 
"  Quia  a  Domino  est protectio nostra,  et  a  sancto  Israel  rege  nostra" 

10  H.  P.  "  To  Thy  Holy  One."  Kennicott,  Brun,  Diederich,  Kohler  and  Michaelis,  and  critics  generally 
prefer  the  reading  of  the  Vulgate. 

17  Chosen  for  helper :  provided  help  for  the  people  In  Ilim. 

18  1  Kings  xvi.  1. 12.    Acts  xiii.  22. 

19  Shall  not  lend  to  him  on  usury — shall  not  practise  extortion  in  his  regard.  P :  "  Shall  not  exact 
upon  him."    St.  Jerome :  "  non  decipiei." 

20  Shall  not  humble  him.    P :  "  Afflict  him."    St.  Jerome. 

21  Treat  him  as  an  eldest  and  favorite  son.  Christ  was  truly  the  only  begotten  son  of  Qod, "  high 
above  the  kings  of  the  earth,"  yea  "  higher  than  the  heavens." 


PSALM      LXXXVIII.  1T5 

29.  I  will  keep  My  mercy  for  him  forever :  and  my  covenant 
faithful  to  him. 

30.  And  I  will  make  his  seed  to  endnre  for  evermore,^  and  his 
throne  as  the  days  of  heaven. 

31.  And  if  his  children  forsake  My  law,  and  walk  not  in  My 
judgments ; 

32.  If  they  profane  My  ceremonies  :^  and  keep  not  My  command- 
ments ; 

33.  I  will  visit  their  iniquities  with  a  rod ;  and  theiT  sins  with 
stripes. 

34.  But  My  mercy  I  wilFnot  take  away  from  him :  nor  will  I  suffer 
My  truth  to  fail. 

35.  Neither  will  I  break^  My  covenant :  and  the  words  that  pro- 
ceed from  My  mouth  I  will  not  make  void. 

36.  Once  have  I  sworn  by  My  holiness  :  I  will  not  lie  unto  David  : 
37.  his  seed  shall  endure  forever, 

38.  And  his  throne  as  the  sun  before  Me ;  and  as  the  moon  perfect^ 
forever,  and  a  faithful  witness  in  heaven.^® 

39.  But  Thou  hast  rejected  and  despised  :  Thou  hast  been  angry 
with  Thy  anointed. 

40.  Thou  hast  overthrown  the  covenant  of  Thy  servant:    Thou 
hast  profaned  his  sanctuary'^  on  the  earth. 

41.  Thou  hast  broken  down  all  his  hedges :  Thon  hast  made  his 
stronghold  desolate.^^ 

42.  All  that  pass  by  the  way  have  robbed  him ;  he  has  become  a 
reproach  to  his  neighbors. 

43.  Thou  hast  set  up  the  right  hand  of  them  that  oppress  him  : 
Thou  hast  made  all  his  enemies  to  rejoice. 

44.  Thou  hast  turned  away  the  help^  of  his  sword :  and  hast  not 
assisted  him  in  battle. 


82  2  Kings  vii.  16. 

28  St.  Jerome  80  translates  it. 

24  St.  Jerome  :  "  violabo." 

25  p.  "  It  shall  be  established."    St.  Jerome. 

2<5  The  rainbow.     It  is  referred  to  in  confirmation  of  the  promise  made  to  David.    As  it  appears  ac- 
cording to  the  divine  prediction,  so  shall  this  promise  take  effect. 
2T  ffis  crown,  casting  it  to  the  ground.    The  Septuagint  here  use  ayiaajxa  for  ornament. 

28  H.P.  "Thou  hast  brought  his  strong  holds  to  ruins."  Tlie  overthrow  and  captivity  of  Sedecias, 
whose  eyes  were  put  out,  are  thought  to  be  here  described.  4  Kings  xxv.  The  Vulgate  uses  "Jlrmamen- 
turn"  for  the  Greek  d^vpcj/^ara  which  means  fortresses.  The  meaning  is  that  the  places  which  should 
ensure  his  safety  became  occasions  of  fear  to  him,  being  dismantled  and  in  the  power  of  the  enemy.  St. 
Jerome  gives  a  version  similar  to  the  Vulgate,    ^'posmsti  inunitionesejus  pav&rem." 

29  The  edge.    St.  Jerome:  ^'rdbur:' 


176  PSALM      LXXXIX. 

45.  Thou  hast  made  his  splendor^''  to  cease :  and  Thou  hast  cast 
his  throne  down  to  the  ground. 

46.  Thou  hast'  shortened  the  days  of  his  time  :^^  Thou  hast  covered 
him  with  confusion. 

47.  How  long,  0  Lord,  turnest  Thou  away  unto  the  end  ?  shall 
Thy  anger  burn  like  fire  ? 

48.  Remember  what  my  substance  is  :^^  for  hast  Thou  made  all  the 
children  of  men  in  vain?^^ 

49.  Who  is  the  man  that  shall  live,  and  not  see  death  ;  that  shall 
deliver  his  soul  from  the  power  of  hell  ?^* 

50.  Lord,  where  are  Thy  ancient  mercies,  according  to  what  Thou 
didst  swear  to  David^^  in  Thy  truth  ? 

51.  Be  mindful,  0  Lord,  of  the  reproach  of  Thy  servants  (which 
I  have  held  in  my  bosom )^^  of  many  nations : 

52.  Wherewith  Thy  enemies  have  reproached,  0  Lord ;  wherewith 
they  have  reproached  the  change  of  Thy  anointed.^^ 

53.  Blessed  be  the  Lord  forevermore.     So  be  it,  so  be  it. 


PSALM    LXXXIX.  — Hebrew  xc. 

Domine,  refugium. 

1.  A  PRAYER  of  Moses,  the  man  of  God.^ 

Lord,  Thou  hast  been  our  refuge^  from  generation  to  generation. 

2.  Before  the  mountains  were  made,^  or  the  earth  and  the  world 
was  formed ;  from  eternity  and  to  eternity  Thou  art  God. 


30  P.  "Glory."    The  splendor  of  royalty.    St.  Jerome:  ^' munditiam." 

31  H.P.  "  Of  his  youth."    St.  Jerome.      Sedecias  was  only  thirty-two  years  old  when  he  was  led  into 
captivity. 

32  How  short  and  vain  is  life. 

83  How  vainly— with  what  weak  constitution  and  lowly  destiny — subject  to  death! 

34  From  the  region  of  death. 

35  2  Kings  vii.  11. 

36  Bearing  it  in  silence. 

37  H.  P.  "  The  footsteps."    St.  Jerome.    The  actions  and  proceedings  of  the  king  were  made  matter  of 
censure  by  the  enemies  of  God's  people. 

1  St.  Jerome  holds  Moses  to  be  the  author,  which  opinion  is  strongly  maintained  by  Eichborn,  and 
adopted  by  Jahn. 

2  An  abode.    Man  passes  away :  in  God  alone  is  stability. 

3  P.  "  Even."  The  conjunction,  although  in  the  text,  is  wanting  in  many  manuscripts  and  editions, 
enumerated  by  Kennicott,  as  also  in  the  Syriac  version.  St.  Jerome  omits  it.  Kohler  prefers  this 
reading. 


PSALM      LXXXIX.  177 

3.  Turn  not  man  away  to  be  brought  low  :^  and  Thou  hast  said : 
Return,  0  ye  sons  of  men. 

4.  For  a  thousand  years  in  thy  sight  are  as  yesterday,  which  is 
past,^ 

And  as  the  night  watch,^  5.  things  that  are  counted  nothing,^ 
shall  their  years  be.^ 

6.  In  the  morning  man  shall  grow  up  like  grass ;  in  the  morning 
he  shall  flourish  and  pass  away ;  in  the  evening  he  shall  fall,  grow 
dry,  and  wither. 

7.  For  in  Thy  wrath  we  have  fainted  away ;  and  are  troubled  in 
Thy  indignation. 

8.  Thou  has  set  our  iniquities  before  Thy  eyes :  our  life^  in  the 
light  of  Thy  countenance. 

9.  For  all  our  days  are  spent ;  and  in  Thy  wrath  we  have  fainted 
away. 

Our  years  shall  be  considered  as  a  spider  '}^  10.  the  days  of  our 
years^^  are  threescore  and  ten  years. 

But  if  in  the  strong  fourscore  years :  and  what  is  more  of  them^^ 
is  labor  and  sorrow. 

For  humiliation  is  come  upon  us :  and  we  shall  be  corrected.^^ 

11.  Who  knoweth  the  power  of  Thy  anger,  and  for  Thy  fear^^ 
12.  who  can  number  Thy  wrath? 


*  "Thou  wilt  turn  man  to  dust :  and  Thou  wilt  say:  Return,  0  ye  song  of  men."  St.  Jerome  trans- 
lates it  in  this  way.  Convertimini  may  be  so  understood,  since  "  to  be  converted"  is  only  a  secondary 
meaning.    God  orders  men  to  return  to  the  dust  from  which  they  were  taken. 

5  The  longest  life  in  the  sight  of  God  is  but  as  a  day  that  has  passed. 

6  This  is  better  united  with  the  preceding  verse,  as  in  the  text  and  in  St.  Jerome.  The  night  was 
divided  by  the  Hebrews  into  three  parts,  or  watches.  The  longest  space  of  time  is  to  God  as  a  night-watch, 
which  rapidly  glides  by. 

7  H. "  Thou  floodest  them."  P.  '•  Thou  carriest  them  away  as  with  a  flood."  This  image  appears  out  of 
place  to  Olshausen,  who  thinks  the  reading  doubtful.  St.  Jerome  has:  "percutiente  te  eos:"  "when 
Thou  strikest  them." 

3  The  Septuagint  has :  "as  things  of  no  account."  St.  Jerome:  " ut  somnium  erunt.'^  P.  "They  are 
as  a  sleep."  9  P.  "Our  secretaires."    St.  Jerome:  " negligentias  nostras." 

10  The  spider  is  not  mentioned  in  the  text,  which  means  rather  meditation,  or  slight  breathing.  The 
years  of  man  vanish  like  a  passing  thought,  like  the  breath  of  his  mouth.  Two  interpretations  of  one 
word  are  united  by  the  Septuagint.  St.  Jerome:  " consumpsimus  annos  nostras  quasi  sermonem 
loquens :  P.  "  We  spend  our  years  as  a  tale  that  is  told." 

11  "In  them"  may  be  better  omitted  in  English.    Eccl.  xviii.  8. 

12  •'  Their  pride" — the  choice  portion  of  our  life  is  checkered  by  sorrow. 

IS  H.  P.  "  For  it  is  soon  cut  off,  and  we  fly  away."  The  thread  of  life  is  cut,  and  we  vanish  out  of 
Bight,  as  the  loose  wool,  when  the  sheep  are  sheared,  or  the  chaff",  when  the  grain  is  winnowed.  The 
term  translated  '  soon'  was  derived  by  the  Septuagint  from  another  root,  meaning  to  be  silent,  which 
they  understood  of  the  quiet  of  old  men.    St.  Jerome  has :  "  transihimus  cito,  et  avolahimus." 

1*  H.  P.  "  Who  knoweth  the  power  of  Thine  anger?  even  according  to  Thy  fear;  so  is  Thy  wrath.'" 
The  wrath  of  God  surpasses  what  men  conceive  of  it,  however  great  their  fear  may  be.  The  Vulgate 
may  bear  this  meaning.    St.  Jerome :  "  secundum  timorem  tuum  indignationem  tuam  t" 

12 


178  PSALM      X  C  . 

So  make  Thy  right  hand  known,^*  and  teach  our  heart  wisdom. 

13.  Return,  0  Lord,  how  long  ?  and  be  entreated^^  in  favor  of  Thy 
servants. 

14.  We  are  filled^^  in  the  morning  with  Thy  mercy  :  and  we  have 
rejoiced,  and  are  delighted  all  our  days. 

15.  We  have  rejoiced^^  for  the  days  in  which  Thou  hast  humbled 
us  ;  for  the  years  in  which  we  have  seen  evils. 

16.  Look  upon  Thy  servants,  and  upon  their  works;  and  direct 
their  children.^^ 

17.  And  let  the  brightness^^  of  the  Lord  our  God  be  upon  us,  and 
direct  Thou  the  works  of  our  hands  over  us :  yea,  the  work  of  our 
hands  do  Thou  direct. 


PSALM    XC.  — Hebrew    xci. 

Qui  Jidbitat. 

1.  The  praise  of  a  canticle  of  David. ^ 

He  that  dwelleth  in  the  aid^  of  the  Most  High,  shall  abide  under 
the  protection  of  the  God  of  heaven.' 

2.  He  shall  say  to  the  Lord:  Thou  art  my  protector,  and  my 
refuge  :*  my  God,  in  Him^  will  I  trust. 

3.  For  He  hath  delivered  me  from  the  snare  of  the  hunters,  and 
from  the  sharp  word.® 


1*  II.  p.  "So  teach  us  to  number  our  days,  that  we  may  apply  our  hearts  unto  wisdom."  This 
reading  is  simpler  than  that  followed  by  the  Septuagint.  St.  Jerome  translates  it :  "  and  we  shall  come 
with  a  wise  heart."  The  Hebrew  terms  for  'days'  and  'right  hand'  are  similar  O^D^  ]^D^  The 
psalmist  prays  that  the  shortness  of  life  may  be  present  to  his  mind,  in  order  that  he  may  apply 
seriously  to  the  things  of  salvation. 

15  Appeased. 

16  p.  «  Satisfy  us."    St.  Jerome :  "  imple  nos." 

17  H.  P.  "  Make  us  glad."    St.  Jerome. 

18  H.  P.  "  Let  Thy  work  appear  to  Thy  servants,  and  Thy  glory  unto  their  children."  St.  Jerome : 
that  is,  manifest  Thy  favor  and  protection. 

19  H.  P.  "  The  beauty."    St.  Jerome. 

1  There  is  no  title  in  Hebrew. 

2  H.  P.  "In  the  secret  place,"    St.  Jerome :  a  hiding  place,  a  place  of  safety. 

3  P.  "The  Almighty."  Michaelis  translates  it:  "Him  who  sits  on  the  highest  heaven."  He  insists 
that  the  other  translation  is  incorrect. 

4  P.  "Fortress."    St.  Jerome:  " fortitudo  mea." 

5  H.  P.  "Thee."    St.  Jerome. 

6  H.  P.  "  From  the  noisome  pestilence."  Sharp  word  is  equivalent  to  direful  thing :  the  same  Hebrew 
letters  with  different  points  mean  'word'  and  'pestilence.'    St.  Jerome  has:  "de  morte  insidiarum." 


PSALM      X  C 


179 


4.  He  will  overshadow  thee  with  His  shoulders  :^  and  under  His 
wings  thou  shalt  trust. 

5.  His  truth  shall  compass  thee  with  a  shield  :^  thou  shalt  not  be 
afraid  of  the  terror  by  night, 

6.  Of  the  arrow  that  flieth  in  the  day ;  of  the  thing^  that  walketh 
about  in  the  dark  ;  of  invasion/^  or  of  the  noon-day  devil.^^ 

7.  A  thousand  shall  fall  at  thy  side,  and  ten  thousand  at  thy 
right  hand :  but  it  shall  not  come  nigh  thee. 

8.  But  thou  shalt  consider  with  thy  eyes :  and  shalt  see  the  re- 
ward of  the  wicked. 

9.  Because  thou,  0  Lord,  art  my  hope :  thou  hast  made  the  Most 
High  thy  refuge. 

10.  There  shall  no  evil  come  to  Thee :  nor  shall  the  scourge  come 
near  thy  dwelling. 

11.  For  He  hath  given  His  Angels^  charge  over  thee ;  to  keep 
thee  in  all  thy  ways. 

12.  In  their  hands  they  shall  bear  thee  up :  lest  thou  dash  thy 
foot  against  a  stone. 

13.  Thou  shalt  walk  upon  the  asp^*  and  the  basilisk,^*  and  thou 
shalt  trample  under  foot  the  lion^^  and  the  dragon. 

14.  Because  he  hoped  in  Me,^®  I  will  deliver  him :  I  will  protect 
him,  because  he  hath  known  My  name. 

15.  He  shall  cry  to  Me,  and  I  will  hear  him :  I  am  with  him  in 
tribulation :  I  will  deliver  him,  and  I  will  glorify  him. 

16.  I  will  fill  him  with  length  of  days :  and  I  will  show  him  My 
salvation. 


7  The  Hebrew  term  means  the  pinion  of  large  birds,  such  as  the  eagle, 

8  H.  P.  "  His  truth  shaU  be  thy  shield  and  buckler,"  The  image  of  a  large  and  small  shield  is  pre- 
sented.   St.  Jerome :  "  scutum  et  protectio." 

9  "  The  pestilence"  secretly  spreading. 

10  The  Hebrew  term  is  also  rendered  pestilence :  the  Greek  word  is  thought  to  signify  an  acute 
disease. 

11  H.  P.  "The  destruction  that  wasteth  at  noon-day."  Sudden  death  from  the  excessive  heat  of  a 
noon-day  sun  may  be  understood.  Divine  protection  is  needed  against  open  dangers,  as  well  as  against 
those  which  are  secret.  St.  Jerome  translates  it:  "a  morsu  insanientis  meridie:"  "  from  the  violence 
of  a  maniac  at  noon-day." 

12  Matt.  iv.  6.  Luke  iv.  10.  The  providential  government  of  men  by  the  ministry  of  angels  is  here 
strongly  expressed.  Protection  on  a  journey  is  especially  described.  The  words  are  most  strictly 
applicable  to  Christ  our  Lord,  as  the  special  object  of  His  Father's  care,  and  of  angelic  ministrations. 

13  The  Hebrew  term  is  the  poetic  name  for  lion. 

1*  The  original  term  is  thought  to  mean  asp.     Th«  traveler,  whom  God  vouchsafes  to  protect,  is 
secure  against  noxious  animals. 
15  The  young  lion. 
i«  He  cleaved  to  me.    St.  Jerome:  "mi At  adimsit."    P.  "He  hath  set  his  love  upon  me." 


180  PSALM      XCI 


PSALM    XCI.— Hebrew    xcii. 

Bonum  est  confiten. 

1.  A  PSALM  of  a  canticle  on  the  sabbath-day. 

2.  It  is  good  to  give  praise  to  the  Lord ;  and  to  sing  to  Thy  name, 
0  Most  High: 

3.  To  show  forth  Thy  mercy  in  the  morning,  and  Thy  truth  in  the 
night : 

4.  Upon  an  instrument  of  ten  strings,  upon  the  psaltery;  with  a 
canticle  upon  the  harp.^ 

5.  For  Thou  hast  given  me,  0  Lord,  delight  in  Thy  doings :  and 
iu  the  works  of  Thy  hands  I  shall  rejoice. 

6.  0  Lord,  how  great  are  Thy  works  !  Thy  thoughts  are  exceeding 
deep: 

7.  The  senseless  man  shall  not  know :  nor  will  the  fool  understand 
these  things. 

8.  When  the  wicked  shall  spring  up  as  grass :  and  all  the  workers 
of  iniquity  shall  appear  : 

That  they  may  peHsh  for  ever  and  ever  :^  9.  but  Thou,  0  Lord, 
art  Most  High  for  evermore. 

10.  For  behold  Thy  enemies,  0  Lord,  for  behold  Thy  enemies 
shall  perish :  and  all  the  workers  of  iniquity  shall  be  scattered. 

11.  But  my  horn  shall  be  exalted  like  that  of  the  unicorn  :^  and  my 
old  age  in  plentiful  mercy.'* 

12.  My  eye  also  hath  looked  down  upon  my  enemies :  and  my 
ear  shall  hear  of  the  downfaW  of  the  malignant,  that  rise  up  against 
me. 

13.  The  just  shall  flourish  like  the  palm-tree :  he  shall  grow  up  like 
the  cedar  of  Libanus. 

14.  They  that  are  planted  in  the  house  of  the  Lord,  shall  flourish 
in  the  courts  of  the  house  of  our  God. 


1  The  union  of  several  instruments  serves  to  express  greater  exultation. 

4  God  permits  their  temporary  prosperity,  to  manifest  the  more  strikingly  His  justice  in  their  over- 
ttirow. 

3  The  animal  "  Reem"  is  by  some  thought  to  be  the  buffalo,  by  others  the  antelope. 

4H.  P.  "I  shall  be' anointed  with  fresh  oil."  St.  Jerome  has:  " senecius  mea  in  oho  uberi."  The 
Greek  term  Afco  appears  to  have  been  substituted  for  eXatw  in  the  Septuagint.  The  psalmist  hoped 
for  happy  old  age.  The  anointing  with  fresh  oil,  giving  vigor  and  refreshment,  is  taken  for  the  enjoy- 
ment of  prosperity.  The  term  translated  by  the  Septuagint,  Vulgate  and  St.  Jerome :  "old  age;"  is 
thought  by  moderns  to  mean  the  act  of  being  anointed. 

5  Of  their  overthrow.    The  phrase  is  unusual. 


PSALM      XCII.  181 

15.  They  shall  still  increase  in  a  fruitful  old  age:  and  shall 
flourish/  16.  to  show^ 

That  the  Lord  our  God  is  righteous,  and  there  is  no  iniquity  in 
Him. 


.     PSALM     XCII.  — Hebrew    xciii. 

Dominus  regnavit. 

Praise  in  the  way  of  a  canticle  of  David  himself,  on  the  day 
before  the  sabbath,  when  the  earth  was  established.^ 

1.  The  Lord  reigneth:  He^  is  clothed  with  beauty:^  the  Lord  is 
clothed  with  strength,  and  hath  girded  Himself. 

For  He  hath  established  the  world,  which  shall  not  be  moved. 

2.  Thy  throne  is  prepared*  of  old:  Thou  art  from  everlast- 
ing. 

3.  The  floods*  have  lifted  up,  0  Lord :  the  floods  have  lifted  up 
their  voice. 

The  floods  have  lifted  up  their  waves,  4.  with  the  noise  of  many 
waters.^ 

Wonderful^  are  the  surges  of  the  sea :  wonderful  is  the  Lord  on 
high. 

5.  Thy  testimonies  are  become  exceedingly  credible  :^  holiness 
becometh  Thy  house,  0  Lord,  unto  length  of  days. 


«  This  epithet  is  not  applied  to  old  age  in  the  text  or  in  St,  Jerome.  It  is  connected  with  what  fol- 
lows: '-.pinflfMes  c</ron<?en<es  erwnf." 

'  The  Vulgate  bene  patientes  literally  corresponds  to  ivita^ovvrts  ©f  the  Septuagint,  which  means  to 
be  in  good  order,  and  to  flourish.    P.  "  They  shall  be  fat  and  flourishing." 

8  This  is  connected  by  St.  Jerome  with  the  following  words,  as  in  P.  "  To  shew  that  the  Lord  is  up- 
right: He  is  my  rock." 

1  There  is  no  title  in  the  Hebrew.  The  Septuagint  marked  this  psalm  as  suited  to  the  sixth  day, 
when  the  creation  was  perfected. 

2  The  present  tense  best  expresses  the  meaning. 

3  Majesty. 

*  •'  From  then" — from  the  creation. 

5  "The  rivers." 

«  The  rushing  of  the  waters  to  their  beds  at  the  divine  command  seems  to  be  here  described. 

^  "Glorious."  The  construction  requires  it  to  be  referred  to  the  surges,  as  Olshausen  remarks,  who 
suspects  that  the  text  has  been  altered.  The  context  intimates  that  God  is  far  more  glorious  than  the 
surges  of  the  sea  appear. 

8  This  seems  to  be  an  application  of  the  psalm  to  divine  revelation.  Its  evidences  are  most  striking 
and  reliable:  "Jidelia." 


182  PSALM      XCIII. 


PSALM    XCIII. -Hebrew    xciv. 

Deus  uUionum. 

A  PSALM  of  David  himself,  on  the  fourth  day  of  the  week.^ 

1.  The  Lord  is  God  to  whom  vengeance  belongeth  :^  the  God  of 
vengeance  hath  acted  freely.^ 

2.  Lift  up  Thyself,  Thou  that  judgest  the  earth :  render  a  reward 
to  the  proud. 

3.  How   long   shall   sinners,    0   Lord,    how  long   shall    sinners 
glory  ? 

4.  Shall  they  utter,  and  speak  iniquity :  shall  all  speak  who  work 
injustice  ? 

5.  Thy  people,  0  Lord,  they  have  brought  low :  and  they  have 
afflicted  Thy  inheritance. 

6.  They  have  slain  the  widow  and  the  stranger:  and  they  have 
murdered  the  fatherless. 

7.  And  they  have  said :  The  Lord  shall  not  see :  neither  shall  the 
God  of  Jacob  understand. 

8.  Understand,  ye  senseless  among  the  people :  and  ye  fools,  be 
wise  at  last.^ 

9.  He  that  planted  the  ear,  shall  He  not  hear  ?  or  He  that  formed 
the  eye,  doth  He  not  see  ? 

10.  He  that  chastiseth  nations,  shall  He  not  rebuke :    He  that 
teacheth  man  knowledge  ? 

11.  The   Lord   knoweth  the   thoughts   of  men,   that  they^   are 
vain  ? 

12.  Blessed  is  the  man  whom  Thou  shalt  instruct,  0  Lord :  and 
shalt  teach  him  out  of  Thy  law. 

13.  That  Thou  mayst  give  him  rest  from  the  evil  days  :  till  a  pit 
be  dug  for  the  wicked. 

14.  For  the  Lord  will  not  cast  off  His  people :  neither  will  He 
forsake  His  own  inheritance. 


I  There  is  no  title  in  Hebrew. 

*  The  God  of  vengeance. 

8  The  text  is  in  the  imperative  mood,  P.  "  Show  thyself."  St,  Jerome  has :"  os/endere."  Olshau- 
sen,  after  Hitzig,  thinks  that  it  should  be  in  the  perfect  tense.  The  meaning  is,  that  God  has  taken 
revenge  on  the  wicked. 

*  H,  P.  "  When  will  ye  be  wise  ?"    St.  Jerome  has  not  the  interrogation, 
5  The  pronoun  in  the  text  is  referred  to  men. 


PSALM      XCIV.  183 

15.  Until  justice  return  to  judgment  :^  and  all  the  upright  in  heart" 
are  near  it. 

16.  Who  will  rise  up  for  me  against  the  evil  doers  ?  or  who  will 
stand  with  me  against  the  workers  of  iniquity  ? 

17.  Unless  the  Lord  had  been  my  helper ;    my  soul  had  almost 
dwelt  in  hell.^ 

18.  If  I  said :    My  foot  slippeth :  Thy  mercy,  0  Lord  held  me 
up.^ 

19.  According  to  the  multitude  of  my  sorrows^^  in  my  heart,^^  Thy 
comforts  have  given  joy  to  my  soul. 

20.  Doth  the  seat^  of  iniquity  stick  to  Thee,  that  framest  mischief 
by  law  ?^^ 

21.  They  will  hunt  after  the  life   of  the  just,  and  will  condemn 
innocent  blood.^^ 

22.  But  the  Lord  is  my  refuge ;  and  my  God  the  help^^  of  my 
hope. 

23.  And  He  will  render  them  their  iniquity :  and  in  their  malice 
He  will  destroy  them  :  the  Lord  our  God  will  destroy  them. 


PSALM    XCIV.  — Hebrew    xcv. 

Venite,  exuUemus. 

Praise  of  a  canticle  of  David  himself.^ 

1.  Come,  let  us  praise  the  Lord  with  joy :  let  us  joyfully  sing  to 
God  our  Saviour.^ 


6  P.  "For  judgment  shall  return  to  righteousness;"  just  judgments  shall  again  be  given.  St. 
Jerome:  " ad justitiam  revertdur  judicium." 

7  P,  "  And  all  the  upright  in  heart  shall  follow  it."    St.  Jerome. 

8  H.  P.  "  In  silence :"  the  silence  of  the  grave. 
»  This  is  the  force  of  the  Hebrew. 

10  "  Anxious  thoughts :"  P.  "  Thoughts  within  me :"  "giws  sunt  in  me  intrinsecus.   St.  Jerome. 

11  The  heart  was  considered  by  the  Hebrews  as  the  seat  of  thought. 

12  IS  the  throne  of  injustice  allied  to  Thee?  Shall  unjust  tribunals  appear  to  have  Thy  divine  sanc- 
tion ?    P.  "  Shall  the  throne  of  iniquity  have  fellowship  with  Thee  ?"    St.  Jerome. 

1'  P.  "  Which  frameth  mischief  by  a  law."  Ps.  "  Which  imagineth  mischief  as  a  law."  Shegg  ex- 
plains the  Vulgate  interrogatively :  Art  Thou  he  who  framest  mischief  by  a  law  ?  St.  Jerome  puts  the 
participle  in  opposition  with  *•'  thronus,"  as  P. 

1*  Pronounce  sentence  of  death  unjustly. 

15  The  rock. 

1  There  is  no  title  in  Hebrew.  The  psalm  is  an  appropriate  invitation  to  worship  God,  the  Creator 
and  Lord  of  all.    It  is  daily  used  by  the  church  as  an  introduction  to  the  Matin  office. 

2  H.  P.  "  The  Rock  of  our  salvation."    St.  Jerome :  "petrce  Jesu  nostra." 


184*  PSALM      XCV. 

2.  Let  us  come  before  His  presence  with  thanksgiving ;  and  make 
a  joyful  noise  to  Him  with  psalms. 

3.  Eor  the  Lord  is  a  great  God,  and  a  great  King  above  all 
gods. 

4.  For  in  His  hand  are  all  the  ends^  of  the  earth :  and  the  heights 
of  the  mountains  are  His. 

5.  For  the  sea  is  His,  and  He  made  it :  and  His  hands  formed  the 
dry  land. 

6.  Come,  let  us  adore  and  fall  down,  and  weep'*  before  the  Lord 
that  made  us. 

7.  For  He  is  the  Lord  our  God :  and  we  are  the  people  of  His 
pasture,  and  the  sheep  of  His  hand. 

8.  To-day  if  ye  hear  His  voice,^  harden  not  your  hearts, 

9.  As  in  the  provocation,  according  to  the  day  of  temptation  in  the 
wilderness :  where  your  fathers  tempted  Me,  they  proved  Me,  and^ 
saw  My  works. 

10.  Forty  years  long  was  I  oifended''  with  that  generation,  and  I 
said ;  These^  always  err  in  heart. 

11.  And  these  men  have  not  known  My  ways  :  so  I  sware  in  My 
wrath,  that  they  shall  not  enter  into  My  rest.^ 


PSALM    XCV.  — Hebrew    xcvi. 

Cantate  Domino. 

1.  A  CANTICLE  of  David  himself,  when  the  house  was  built  after 
the  captivity.^ 

Sing  ye  to  the  Lord  a  new  canticle :  sing  to  the  Lord,  all  the 
earth. 


3  H.  P.  "  The  deep  places."    St.  Jerome  :  "fundamenta.'^ 
*  11.  P.  «  Kneel."    St.  Jerome. 

5  These  words  are  united  in  the  text  with  the  preceding ;  but  the  division  adopted  by  the  Septuagint 
seems  preferable.    The  apostle  uses  them  to  urge  the  necessity  of  prompt  obedience  to  the  divine  call. 

0  "  Although"  is  the  force  of  the  Hebrew  particle  as  here  employed.    They  had  already  witnessed 
divine  prodigies.    They  gave  occasion  for  new  wonders  to  subdue  their  obstinacy. 

^  Disgusted,  wearied  with.    P.  "Grieved  with."    St.  Jerome:  '^  displicuit  mihi."    Numb.xiv.  34. 

8  II.  P.  "  It  is  a  people  that  do  err  in  their  heart."    St.  Jerome. 

9  Ileb.  iv.  3.    The  promised  land  was  a  place  of  rest  for  the  Israelites,  who  journeyed  to  it  through 
the  desert :  but  a  better  rest  is  reserved  in  heaven  for  the  people  of  God. 

1  There  is  no  title  in  the  text.  ' 


PSALM      XCVI.  185 

2.  Sing  ye  to  the  Lord,  and  bless  His  name  :  show  forth  His  sal- 
vation^ from  day  to  day. 

3.  Declare  His  glory  among  the  gentiles :  His  wonders  among  all 
people. 

4.  For  the  Lord  is  great,  and  exceedingly  to  be  praised :  He  is  to 
be  feared  above  all  gods. 

5.  For  all  the  gods  of  the  gentiles  are  devils  :^  but  the  Lord  made 
the  heavens. 

6.  Praise  and  beauty  are  before  Him  ;  holiness  and  majesty  in  His 
sanctuary*. 

7.  Bring  ye  to  the  Lord,  0  ye  kindreds  of  the  gentiles,  bring  ye 
to  the  Lord  glory  and  honor :  8,  bring  to  the  Lord  glory  to  His 
name. 

Bring  offerings,*  and  come  into  His  courts ;  9.  adore  ye  the  Lord 
in  His  holy  court. 

Let  all  the  earth  be  moved  at  His  presence.  10.  Say  ye  among 
the  gentiles  :  The  Lord  reigneth. 

For  He  hath  established  the  world,'^  which  shall  not  be  moved :  He 
will  judge  the  people  with  justice. 

11.  Let  the  heavens  rejoice,  and  let  the  earth  be  glad  :  let  the  sea 
be  moved,  and  the  fullness  thereof:  12.  the  fields  and  all  things  that 
are  in  them  shall  be  joyful. 

Then  shall  all  the  trees  of  the  woods  rejoice^  13.  before  the  face 
of  the  Lord,  because  He  cometh ;  because  He  cometh  to  judge  the 
earth. 

He  shall  judge  the  world  with  justice,  and  the  people  with  His 
truth. 


PSALM    XCVI.  — Hebrew    xcvii. 

Bominus  regnavit. 

1.  Or  the  same  David,  when  his  land  was  restored  again  to  Him.^ 

2  The  text  is  in  the  plural :  it  regards  divine  favors  in  general. 

3  Empty  and  vain.    P.  «  Idols."    St.  Jerome:  "sculptUia." 
*  Offerings  of  flour  and  oil. 

5  The  idea  intended  to  be  conveyed  is,  that  God  has  fixed  the  earth  on  its  base  so  firmly  that  it  can- 
not be  moved.  , 

6  By  a  bold  figure  the  trees  are  said  to  rejoice,  when  blessings  are  spread  around. 

1  There  is  no  title  in  Hebrew.  The  Septuagint  probably  added  it,  conceiving  that  the  psalm  suited 
David  in  the  latter  years  of  his  reign,  after  he  had  restored  peace  to  the  kingdom  by  subduing  all  his 
enemies.    It  suits  more  clearly  the  Christian  Church,  which  is  gathered  from  all  nations. 


186  PSALM      XCVII. 

The  Lord  reigneth ;  let  the  earth  rejoice ;  let  many  islands  be 
glad. 

2.  Clouds  and  darkness  are  round  about  Him  :  justice  and  judge- 
ment are  the  establishment^  of  His  throne. 

3.  A  fire  shall  go  before  Him,  and  shall  burn  His  enemies  round 
about. 

4.  His  lightnings  have  shone  forth  to  the  world :  the  earth  saw, 
and  trembled. 

5.  The  mountains  melted  like  wax,  at  the  presence  of  the  Lord ; 
at  the  presence  of  the  Lord,  all  the  earth.^ 

6.  The  heavens^  declared  His  justice :  and  all  people  saw  His 
glory. 

7.  Let  all  be  confounded^  that  adore  graven  things,  and  that  glory 
in  their  idols. 

Adore  Him,  all  ye  His  Angels  :^  8.  Sion  heard,  and  was  glad. 
And  the  daughters  of  Juda  rejoiced,  because  of  Thy  judgments, 
0  Lord  : 

9.  For  Thou  art  the  most  high  Lord  above  all  the  earth :  Thou  art 
exalted  exceedingly  above  all  gods. 

10.  Ye  that  love  the  Lord,  hate  evil  'J  the  Lord  preserveth  the 
souls  of  His  saints :  He  will  deliver  them  out  of  the  hand  of  the 
sinner. 

11.  Light  is  risen^  to  the  just,  and  joy  to  the  right  of  heart. 

12.  Rejoice,  ye  just,  in  the  Lord :  and  give  praise  at  the  remem- 
brance of  His  holiness. 


PSALM    XCVII.  — Hebrew    xcviii 

Cantate  Domino. 

1.  A  PSALM^  of  David  himself. 


8  Support.     St.  Jerome:  "Jirmamentum."   P.  "Habitation." 

«  A  thunderstorm  is  a  grand  image  of  the  divine  majesty. 

*  The  material  heavens  manifest  the  attributes  of  God.  *  Exod.  xx.  4.    Lev.  xxvi.  1.    Deut.  v.  8. 

6  St.  Paul  explains  this  of  Christ,  when  He  shall  come  again  to  judge  the  world.  "  And  again  when 
He  introduceth  the  first  begotten  into  the  world,  He  saith :  And  let  all  the  angels  of  God  adore  Him." 
Heb,  i.  6.  The  preceding  verses  suit  well  the  second  coming  of  Christ.  P.  "  Worship  Him  all  ye  gods." 
St.  Jerome.  As  St.  Paul  has  adopted  the  translation  of  the  Septuagint,  and  applied  the  text  to  Christ, 
the  meaning  of  the  psalmist  is  beyond  question.  7  Amos  v.  15.    Kom.  xii.  9. 

'  P.  "  Sown."  The  two  terms  in  Hebrew  differ  but  in  a  letter,  and  are  nearly  alike  in  sound.  St. 
Jerome's  translation  is  the  same  as  the  Vulgate. 

1  This  is  simply  the  title,  without  mention  of  David.  The  psalm  clearly  marks  the  conversion  of  the 
Gentiles. 


/ 
PSALM      XCVIII.  187 

Sing  ye  to  the  Lord  a  new  canticle :  because  He  hath  done 
wonderful  things. 

His  right  hand  hath  wrought  for  Him  salvation,^  and  His  arm  is 
holy. 

2.  The  Lord  hath  made  known  His  salvation  :  He  hath  revealed 
His  justice  in  the  sight  of  the  gentiles. 

3.  He  hath  remembered  His  mercy  and  His  truth  toward  the  house 
of  Israel. 

All  the  ends  of  the  earth  have  seen  the  salvation  of  our  God.' 

4.  Sing  joyfully  to  God,  all  the  earth  :  make  melody,*  rejoice  and 
sing. 

5.  Sing  praise  to  the  Lord  on  the  harp,  on  the  harp,  and  with  the 
voice  of  a  psalm :  6.  with  long  trumpets,  and  sound  of  cornet. 

Make  a  joyful  noise  before  the  Lord  our  king  :  7.  let  the  sea  be 
moved,^  and  the  fullness  thereof;  the  w^orld,  and  them  that  dwell 
therein. 

8.  The  rivers  shall  clap  their  hands,  the  mountains  shall  rejoice 
together  9.  at  the  presence  of  the  Lord;  because  He  cometh  to  judge 
the  earth. 

He  shall  judge  the  world  with  justice,  and  the  people  with  equity. 


PSALM    XCVIII.  — Hebrew    xcix. 

Dominus  regnavit. 

1.  A  PSALM  of  David  himself.^ 

The  Lord  reigneth,  let  the  people  be  angry  :*  He  sitteth  on  the 
cherubim :  let  the  earth  be  moved. 

2.  The  Lord  is  great  in  Sion,  and  high  above  all  people. 

3.  Let  them  give  praise  to  Thy  great  name :  for  it  is  terrible  and 
holy :  4.  and  the  king's  honor'  loveth  judgment."* 


2  Deliverance,  victory. 

8  Isaiah  lii.  10.     Luke  iii.  6. 

*  H.  P.  "  Make  a  loud  noise."    St.  Jerome :  "  vociferamini." 

5  H.  P.  "Roar."    St.  Jerome:  "tonet." 

1  There  is  no  title  in  the  Hebrew. 

2  The  term  signifies  to  tremble,  as  persons  in  great  rage,  or  under  the  influence  of  fear,  are  wont  to 
do.    God  reigns,  despite  of  the  infidel  and  rebellious.    P.  "Tremble."    St.  Jerome :" commovean^wr." 

8  Strength. 

4  Just  decrees  are  honorable  to  the  Prince, 


188  PSALM      XCIX. 

Thou  hast  prepared  equity :  Thou  hast  done  judgment^  and  justice 
in  Jacob. 

5,  Exalt  ye  the  Lord  our  God,  and  adore  His  foot-stool,^  for  it  is 
holyJ 

6.  Moses^  and  Aaron  among  His  priests :  and  Samuel  among  them 
that  call  upon  His  name. 

They  called  upon  the  Lord,  and  He  heard  them :  7.  He  spake  to 
them  in  the  pillar  of  the  cloud. 

They  kept  His  testimonies,  and  the  commandment  which  He  gave 
them. 

8.  Thou  didst  hear  them,  0  Lord  our  God :  Thou  wast  a  merciful 
God  to  them,  and  taking  vengeance  on  all  their  works.® 

9.  Exalt  ye  the  Lord  our  God,  and  adore  at  His  holy  mountain : 
for  the  Lord  our  God  is  holy. 


PSALM    XCIX.— Hebrew    c. 

Jubilate  Deo, 

1.  A  PSALM  of  praise. 

2.  Sing  joyfully  to  God,  all  the  earth:  serve  ye  the  Lord  with 
gladness. 

.  Come  into  His  presence  with  exceeding  great  joy. 

3.  Know  ye  that  the  Lord  He  is  God :  He  made  us,  and  not  we 
ourselves. 

We  are  His  people  and  the  sheep  of  His  pasture.  4.  Go  ye  into 
His  gates^  with  praise,  into  His  courts  with  hymns :  and  give  glory 
to  Him. 

Praise  ye  His  name :  5.  for  the  Lord  is  sweet,^  His  mercy  endureth 
forever,  and  His  truth  to  generation  and  generation. 


5  P.  "  Thou  dost  establish  equity."    St.  Jerome:  "tufundasti  cequitates." 

0  The  ark  is  called  the  footstool  of  God,  (Ps.  cxxxiii.  7.  Thess.  ii.  1.  1  Par.  xxviii.  2,)  who  was  con- 
ceived to  be  enthroned  on  the  mercy-seat  between  the  cherubs.  Homage  was  paid  to  Him;  and  tlie  ark 
itself  was  venerated  as  the  token  of  His  presence.  Aben  Ezra,  quoted  by  Rosenmiiller,  explains  it : 
Turn  with  veneration  to  the  place  of  His  ark. 

7  It  is  translated  by  St.  Jerome:  "For  He  is  holy."  Jansens  maintains  that  '^sanckim"  is  a  false 
reading :  but  it  is  found  in  the  commentaries  of  St.  Jerome  and  of  St.  Augustin. 

«  Moses  exercised  the  priestly  office  in  the  consecration  of  Aaron. 

9  Even  in  punishing  their  faults  God  was  merciful,  tempering  with  mercy  the  exercise  of  justice. 
"  All"  is  not  in  the  text,  or  St.  Jerome. 

1  The  gates  of  the  temple. 

2  Good. 


PSALM      C  .  189 


PSALM    C  — Hebrew    ci. 

Misericordiam  et  judicium. 

1.  A  PSALM  of  David  himself. 

Of  mercy  and  judgment^  I  will  sing  to  Thee,^  0  Lord : 
I  will  sing,^  2.  and  I  will  understand*  in  the  unspotted  way,  when 
Thou  shalt  come  to  me.^ 

I  walked^  in  the  innocence  of  my  heart,  in  the  midst  of  my  house. 

3.  I  did  not  set  before  my  eyes  any  unjust  thing  'J  I  hated  the 
workers  of  iniquities.^ 

4.  The  perverse  heart  did  not  cleave  to  me  :^  and  the  malignant, 
that  turned  aside  from  me,  I  would  not  know. 

5.  The  man^^  that  in  private  detracted  his  neighbor,  him  did  I 
punish.^^ 

With  him  that  had  a  proud  eye,  and  an  ambitious^^  heart,  I  would 
not  eat.^^ 

6.  My  eyes  were  upon  the  faithful  of  the  earth,  that  they  may 
sit^*  with  me :  the  man  that  walketh  in  the  perfect  way,  he  served  me.^^ 

7.  He  that  worketh  pride  shall  not  dwell  in  the  midst  of  my 
house :  he  that  speaketh  unjust  things^^  did  not  prosper^^  before  my 
eyes. 


1  These  are  divine  attributes.  Tlie  sequel  of  the  psalm  regards  the  exercise  of  human  justice  from 
zeal  for  piety. 

2  The  pronoun  "to  Thee"  is  commonly  referred  to  this  verb. 

s  The  latter  term  usually  means  to  sing  with  the  accompaniment  of  an  instrument. 

4  I  will  apply  myself  to  understand  the  correct  way. 

5  H.  P.  -'0!  when  wilt  Thou  come  unto  me?"  The  psalmist  expresses  his  desire  that  God  should 
come  to  him  and  give  him  correct  understanding.  St,  Jerome,  like  V.,  puts  it  without  note  of  interro- 
gation or  exclamation. 

6  The  text  here  and  in  what  follows  isin  the  future. 
T  H.  "  Word  of  Belial."    P.  "Wicked  thing." 

8  P.  "I  hate  the  work  of  them  that  turn  aside.  St.  Jerome:  ^'•facientes  dedinationes"  The  Chal- 
(fean  and  Septuagint  support  the  Vulgate.  The  reading  differs  only  in  the  punctuation.  Olshausen 
favors  our  version. 

9  P.  "  It  shall  not  cleave  to  me."    St.  Jerome :  "  nee  adhcesit  mihi." 

10  P.  "A  froward  heart  shall  depart  from  me:  " I  will  not  know  a  wicked  person."  St.  Jerome.  The 
psalmist  resolves  to  keep  perverse  men  far  from  him. 

11  P.  "  Him  will  I  cut  off."  As  king,  charged  with  the  execution  of  justice,  he  determines  on 
punishing  crime.    St.  Jerome  understands  the  term  of  capital  punishment. 

12  Covetous,  or  proud. 

13  P.  "  I  will  not  suffer."  731N  N7  Another  verb  must  be  understood  to  yield  this  meaning,  as  in  Jer. 
xliv.  22.  ProT.  xxx.  21.  The  Septuagint  derived  it  from  ?3N  to  eat,  in  which  sense  it  was  also  un- 
derstood by  the  Syriac  interpreter.    St.  Jerome :  "cum  hoc  esse  non potero." 

1*  H.  P.  "  Dwell."    St.  Jerome.  is  Waited  on  me. 

10  P.  "Lies."    St.  Jerome. 

17  H.  P.  "Shall  not  tarry."  He  is  determined  not  to  admit  any  such  persona  to  a  place  in  his  court. 
St.  Jerome:  " non  placebit." 


190  PSALM      CI. 

8.  In  the  morning  I^^  put  to  death  all  the  wicked  of  the  land ; 
that  I  might  cut  ofF  all  the  workers  of  iniquity  from  the  city  of  the 
Lord. 


PSALM    CI.  — Hebrew    cii. 

Domine,  Exaudi. 

1.  The  prayer  of  the  poor  man,  when  he  was  anxious,  and  poured 
out  his  supplication  before  the  Lord. 

2.  Hear,  0  Lord,  my  prayer :  and  let  my  cry  come  to  Thee. 

3.  Turn  not  away  Thy  face  from  me :  in  the  day  when  I  am  in 
trouble,  incline  Thy  ear  to  me. 

In  what  day  soever  I  shall  call  upon  Thee,  hear  me  speedily : 

4.  For  my  days  are  vanished  like  smoke,  and  my  bones  are  grown 
dry  like  fuel  for  the  fire.^ 

5.  I  am  smitten  as  grass,  and  my  heart  is  withered:  because  I 
forgot  to  eat  my  bread. 

6.  Through  the  voice  of  my  groaning,  my  bone  hath  cleaved  to 
my  flesh. 

7.  I  am  become  like  to  a  pelican^  of  the  wilderness :  I  am  like  a 
night-raven  in  the  house.^ 

8.  I  have  watched,- and  am  become  as  a  sparrow,  all  alone  on  the 
house-top. 

9.  All  the  day  long  my  enemies  reproached  me :  and  they  that 
praised  me^  did  swear  against  me.* 

10.  For^  I  did  eat  ashes  like  bread:''  and  mingled  my  drink  with 
weeping. 


18  As  prince  he  exercised  public  justice  on  criminals.    The  morning  was  appointed  for  trials. 

1  P.  "  As  an  hearth."  St.  Jerome :  "  qtuisi  frixaP  The  Psalmist  describes  his  desolate  condition, 
being  deprived  of  all  consolatoin.    He  compares  himself  to  burnt  brick. 

2  The  animals  designated  in  the  text  are  not  known  with  certainty.  They  were  lonely  in  their 
habits,  and  therefore  used  as  images  of  a  desolate  man. 

'  H.  P.  "Like  an  owl  of  the  desert." 

*  The  Septuagint  assumes  that  those  who  once  flattered  him,  now  swore  against  him.  The  Hebrew 
term  may  be  understood  of  furious  opponents.  With  different  punctuation  it  may  bear  either  meaning. 
Olshausen  suspects  that  the  text  has  suffered. 

6  « By  me."  They  used  his  name  and  example  in  their  imprecations,  calling  for  evils  such  as  had 
befallen  him. 

6  "For"  does  not  here  imply  the  reason  of  their  enVy;  Buch  particles  being  used  with  great 
latitude. 

J  Penitents  were  accustomed  to  lie  prostrate  on  the  ground,  with  ashes  sprinkled  oyer  their  gar- 
ments.   In  this  posture  the  psalmist  might  be  eaid  to  eat  ashes  as  bread. 


PSALM      CI.  191 

11.  Because  of  Thy  anger  and  indignation :  for  having  lifted  me 
up  Thou  hast  thrown  me  down. 

12.  My  days  have  declined  like  -  a  shadow,  and  I  am  withered 
like  grass. 

13.  But  Thou,  0  Lord,  endurest  forever:  and  Thy  remembrance 
to  all  generations. 

14.  Thou  shalt  arise,  and  have  mercy  on  Sion ;  for  it  is  time  to 
have  mercy  on  it :  for  the  time  is  come.® 

15.  For  the  stones  thereof  have  pleased  Thy  servants :  and  they 
shall  have  pity  on  the  earth^  thereof. 

16.  And  the  Gentiles  shall  fear  Thy  name,  0  Lord,  and  all  the 
kings  of  the  earth  thy  glory. 

17.  For  the  Lord  hath  built^^  up  Sion :  and  He  shall  be  seen  in 
His  glory. 

18.  He  hath  had  regard  to  the  prayer  of  the  humble :"  and  he 
hath  not  despised  their  petition. 

19.  Let  these  things  be  written  unto  another  generation :  and  the 
people  that  shall  be  created  shall  praise  the  Lord : 

20.  Because. He  hath  looked  forth  from  His  high  sanctuary:  from 
heaven  the  Lord  hath  looked  upon  the  earth : 

21.  That  He  might  hear  the  groans  of  them  that  are  in  fetters : 
that  He  might  release  those  doomed  to  death  :^^ 

22.  That  they  may  declare  the  name  of  the  Lord  in  Sion,  and  His 
praise  in  Jerusalem. 

23.  When  the  people  assembled  together,  and  kings^^  to  serve  the 
Lord. 

24.  He  answered  him  in  the  way  of  his  strength ;  Declare  unto 
me  the  fewness  of  my  days.^* 

25.  Call  me  not  away  in  the  midst  of  my  days  :^^  Thy  years  are 
unto  generation  and  generation. 


8  The  appointed  time. 

»  "Dust."  Tliis  verse  suits  the  time  of  the  captivity.  The  servants  of  God  are  represented  as  reconciled 
to  Sion,  and  pleading  in  her  behalf.  The  favor  shown  to  Jerusalem  after  much  affliction  excites  the  admir. 
ation  of  surrounding  nations,  and  fills  them  with  fear  of  the  divine  power.  The  conversion  of  the 
Gentiles  was  foreshadowed  by  this  feeling, 

10  This  may  be  translated  in  the  future  tense.  ii  "  The  destitute." 

12  «  The  sons  of  death."    St.  Jerome :  men  doomed  to  die. 

18  "Kingdoms." 

14  H.  P.  "  He  weakened  my  strength  in  the  way ;  he  shortened  my  days."  St.  Jerome.  The  psalmist 
states  the  check  which  he  received  from  God,  whose  chastisement  intimated  the  approach  of  death.  The 
Septuagint  read  it  somewhat  differently,  although  with  nearly  the  same  letters.  According  to  this 
reading  the  psalmist  may  be  regarded  as  addressing  God,  after  the  manner  of  human  strength,  which  is 
but  weakness,  and  inquiring  into  the  shortness  of  life. 

i»  H.  P.  "  I  said :  0  my  God  take  me  not  away  in  the  midst  of  my  days."  St.  Jerome.  Cut  not  short 
my  life. 


192  PSALMCII. 

26.  In  the  beginning,  0  Lord,  Thou  foundedst  the  earth :  and  the 
heavens  are  the  works  of  Thy  hands. ^^ 

27.  They  shall  perish,  but  Thou  remainest :  and  all  of  them  shall 
grow  old  like  a  garment : 

And  as  a  vesture  Thou  shalt  change  them,  and  they  shall  be 
changed.  28.  But  Thou  art  always  the  selfsame,  and  Thy  years  shall 
not  fail. 

29.  The  children  of  Thy  servants  shall  continue  :^^  and  their  seed 
shall  be  directed^^  forever. 


PSALM    CII.  — Hebrew    cm. 

Benedic  anima. 

1.  Of  David  himself. 

Bless  the  Lord,  0  my  soul :  and  let  all  that  is  within  me  bless  His 
holy  name. 

2.  Bless  the  Lord,  0  my  soul,  and  never  forget  all  He  hath  done 
for  thee : 

3.  He   forgiveth    all    thy   iniquities ;    He   healeth    all   thy    dis- 
eases. 

4.  He  redeemeth  thy  life  from  destruction:   He  crowneth  thee 
with  mercy  and  compassion : 

5.  He  satisfieth  thy  desire^  with  good  things:  thy  youth  shall 
be  renewed  like  the  eagle's.^ 

6.  The   Lord   doeth  mercies   and  judgment   for  all   that   suffer 
wrong.^ 

7.  He  hath  made  His  ways  known  to  Moses :   His  designs^  to  the 
children  of  Israel. 

8.  The  Lord  is  compassionate^  and  merciful:  long  suffering  and 
plenteous  in  mercy. 


16  This  verse  and  the  two  following  are  interpreted  of  Jesus  Christ  by  St.  Paul.    Heb.  i.  10. 

17  Dwell  in  the  promised  land. 

18  H.  P.  "  Established  before  Thee."    St.  Jerome:  '^  ante  faciem  ttmrn  perseverabit." 

1  P.  "  Who  satisfieth  thy  mouth."    The  meaning  of  the  Hebrew  noun  is  uncertain.    St.  Jerome  has : 
"  qui  replet  bonis  ornamentum  tuum." 

2  The  eagle,  like  other  birds,  annually  changes  his  plumage.    As  the  king  of  birds  ho  is  'specially 
referred  to. 

3  n.  P.  "  All  that  are  oppressed."    St.  Jerome :  "  qui  calumnias  sustinent." 

4  P.  "Acts."    St.  Jerome:  "cogitationes  siias." 

5  Exod.  xxxiv.  6.    Numbers  xiv.  18. 


PSALM    cm.  193 

9.  He  will  not  always  be  angry  :^  nor  will  He  threaten^  forever. 

10.  He  hath  not  dealt  w^ith  us  according  to  our  sins-:  nor  rewarded 
us  according  to  our  iniquities. 

11.  For  according  to  the  height  of  the  heaven  above  the  earth, 
He  hath  strengthened  His  mercy  towards  them  that  fear  Him. 

12.  As  far  as  the  east  is  from  the  west,  so  far  hath  He  removed 
our  iniquities  from  us. 

13.  As  a  father  hath  compassion  on  his  children,  so  hath  the 
Lord  compassion  on  them  that  fear  Him :  14.  for  He  knoweth  our 
frame. 

He  remembereth  that  we  are  dust:  15.  man's  days  are  as  grass, 
as  the  flower  of  the  field  so  shall  he  flourish. 

16.  For  the  wind  shall  pass  over  it,  and  it  shall  not  be :  and  one 
shall  know  its  place  no  more.^ 

17.  But  the  mercy  of  the  Lord  is  from  eternity  and  unto  eternity 
upon  them  that  fear  Him : 

And  His  justice^  unto  children's  children,  18.  to  such  as  keep  His 
covenant, 

And  are  mindful  of  His  commandments  to  do  them. 

19.  The  Lord  hath  prepared  His  throne  in  heaven:  and  His 
kingdom  shall  rule  over  all. 

20.  Bless  the  Lord,  all  ye  His  angels:  ye  that  are  mighty  in 
strength,  and  execute  His  word,  hearkening  to  the  voice  of  His 
orders. ^^ 

21.  Bless  the  Lord,  all  ye  His  hosts;  ye  His  ministers  that  do 
His  will. 

22.  Bless  the  Lord,  all  His  works:  in  every  place  of  His  dominion, 
0  my  soul,  bless  thou  the  Lord. 


PSALM    cm.— Hebrew   civ 

Benedic,  anima. 


1.  Of  David  himself.^ 


6  Strive  with,  or  contend. 

7  Keep  anger. 

8  The  comparison  seems  to  be  continued.    The  place  of  the  flower  is  no  longer  discoverable,  after  the 
wind  passing  over  it,  has  withered  it. 

9  Divine  favor  and  mercy  are  sometimes  so  called.  lo  Of  His  word. 
1  This  psalm  is  without  any  title  in  Hebrew. 

13 


194  PSALM    cm.  , 

Bless  tlie  Lord,  0  my  soul :  0  Lord  my  God,  Thou  art  exceedingly 
great.^ 

Thou  hast  put  on  magnificence  and  beauty :  2.  and  art  clothed 
with  light,  as  with  a  garment. 

Thou  stretchest  out  the  heaven  like  a  pavilion :  3.  Thou  coverest 
the  higher  rooms  thereof  with  water : 

Thou  makest  the  clouds  Thy  chariot :  Thou  walkest  upon  the  wings 
of  the  winds. 

4.  Thou  makest  Thy  angels  spirits  f  and  Thy  ministers  a  burning 
fire: 

5.  Thou  hast  founded  the  earth  upon  its  own  bases :  it  shall  not  be 
moved  forever  and  ever. 

6.  The  deep  like  a  garment  is  its  clothing :  above  the  mountains 
shall  the  waters  stand. 

7.  At  Thy  rebuke  they  shall  flee:  at  the  voice  of  Thy  thunder 
they  shall  fear.^ 

8.  The  mountains  ascend,^  and  the  plains  descend  into  the  place 
which  Thou  hast  founded  for  them. 

9.  Thou  hast  set  a  bound  which  they^  shall  not  pass  over:  neither 
shall  they  return  to  cover  the  earth. 

10.  Thou  sendest  forth  springs  in  the  vales:  in  the  midst  of  the 
hills  the  waters  shall  pass. 

11.  All  the  beasts  of  the  field  shall  drink:  the  wild  asses  shall 
expect^  in  their  thirst. 

12.  Over  them  the  birds  of  the  air  shall  dwell:  from  the  midst  of 
the  rocks^  they  shall  give  forth  their  voices. 

13.  Watering  the  hills  from  His^  higher  places  '}^  the  earth  shall  be 
filled  with  the  fruit  of  Thy  works : 

2  St.  Jerome  thus  translates  the  Hebrew  term. 

8  From  the  context  this  might  appear  to  refer  to  the  winds,  which  are  divine  messengers,  as  the  light- 
ning flash  is  the  executioner  of  divine  justice.  St.  Paul,  however,  Heb.  i.  7.  quotes  it  as  said  of  the 
angels:  wherefore  we  cannot  doubt  that  the  Holy  Ghost  had  them  especially  in  view,  at  least  in  the 
higher  sense.  As  the  article  is  added  in  the  Greek  version  to  angels,  and  not  to  spirits,  as  also  to  minis- 
ters, and  not  to  fire,  it  is  manifest  that  the  former  are  the  subjects,  the  latter  the  predicates;  the  angels 
being  like  the  winds  in  velocity,  like  fire  in  power. 

4  The  term  means  to  hasten  away  in  trepidation, 

5  p.  "  They  go  up  by  the  mountains :  they  go  down  by  the  valleys."  Their  course  at  the  original 
arrangement  of  things  is  described.  Olshausen  thinks  that  the  apparent  rising  of  the  hills  and  sinking 
of  the  valleys  is  represented. 

0  The  waters.    This  agrees  better  with  the  translation  of  St.  Jerome. 

T  II.  P.  "The  wild  asses  quench  their  thirst."  The  Hebrew  verb,  as  differently  punctuated,  may 
mean  to  expect,  or  to  break.  A  manuscript  of  Kennicott  reads :  "  they  shall  be  inebriated ;"  that  is, 
they  shall  drink  plentifully. 

8  H.  Foliage.    The  psalmist  describes  the  singing  of  the  birds  on  the  trees  near  the  streams. 

»  I  have  restored  the  Douay  translation.  The  pronoun  in  the  text  and  Vulgate  is  in  the  third 
person-  ^°  From  the  skies,  which  are  represented  as  the  abode  of  God. 


PSALM    cm.  195 

14.  Bringing  forth  grass  for  cattle,  and  herb  for  the  service  of 
men: 

That  Thou  mayst  bring  bread  out  of  the  earth:  15.  and  wine 
may  cheer  the  heart  of  man : 

To  make  the  face  cheerful  with  oil  ;^^  and  that  bread  may  strengthen 
man's  heart. 

16.  The  trees  of  the  field^^  shall  be  filled/^  and  the  cedars  of  Li- 
banus,  which  He  hath  planted:  17.  there  the  sparrows  shall  make 
their  nests. 

The  highest  of  them  is  the  house  of  the  heron.^^  18.  The  high 
hills  are  a  refuge  for  the  harts/^  the  rock  for  the  irchins.^^ 

19.  He  hath  made  the  moon  for  seasons  :^'^  the  sun  knoweth  hi& 
going  down.^^ 

20.  Thou  hast  appointed  darkness,  and  it  is  night :  in  it  shall  all 
the  beasts  of  the  woods  go  about. ^^ 

21.  The  young  lions  roaring  after  their  prey,  and  seeking  their 
meat  from  God.^'' 

22.  The  sun  ariseth,  and  they  are  gathered  together :  and  they 
shall  lie  down  in  their  dens. 

23.  Man  shall  go  forth  to  his  work,  and  to  his  labor  until  the 
evening. 

24.  How  great  are  Thy  works,  0  Lord !  Thou  hast  made  all  things 
in  wisdom ;  the  earth  is  filled  with  Thy  riches. 

25.  jSo  is  this  great  sea,  which  stretcheth  wide  its  arms  r^  there 
are  creeping  things  without  number; 

Creatures  little  and  great.     26.  There  the  ships  shall  go. 

This  sea-dragon  which  Thou  hast  formed  to  play  therein :  27.  All 
expect  of  Thee  that  Thou  give  them  food  in  season. 

28.  What  Thou  givest  to  them,  they  shall  gather  up :  when  Thou 
openest  Thy  hand,  they  shall  all  be  filled  with  good. 


11  '•  Rather  than  with  oLP' — more  resplendent  than  if  anointed. 

12  "  Trees  of  the  Lord,"  so  called  because  of  spontaneous  growth. 

13  With  sap. 

1*  This  may  be  rather  rendered :  "  the  fir  trees  are  the  house  of  the  stork" — its  nest  is  built  in  fir 
trees,  or  other  lofty  situations. 

15  "Wild  goats"  are  thought  to  be  meant. 

16  "Rabbits." 

17  To  mark  the  seasons — for  the  division  of  time. 

18  The  sun,  as  if  endowed  with  knowledge,  sets  at  the  appointed  time. 

19  Creep  forth. 

20  This  is  a  beautiful  interpretation  of  the  cry  of  this  animal.   See  also  v.  57. 
21.  '•  Hands :"  wide-spread  in  every  direction. 


196  PSALM      CIV. 

29.  But  if  Thou  turn  away  Thy  face,  they  shall  be  troubled; 
Thou  shalt  take  away  their  breath,  and  they  shall  fail,  and  shall 
return  to  their  dust. 

30.  Thou  shalt  send  forth  Thy  spirit,  and  they  shall  be  created : 
and  Thou  shalt  renew  the  face  of  the  earth. 

31.  May* the  glory  of  the  Lord  endure  forever;  the  Lord  shall 
rejoice  in  His  works. 

32.  He  looketh  upon  the  earth,  and  maketh  it  tremble ;  He  toucheth 
the  mountains,  and  they  smoke. 

33.  I  will  sing  to  the  Lord  as  long  as  I  live  :^^  I  will  sing  praise 
to  my  God,  while  I  have  my  being. 

34.  Let  my  speech^^  be  acceptable  to  Him :  but  I  will  take  delight 
in  the  Lord. 

35.  Let  sinners  be  consumed  from  the  earth,  and  the  unjust,  so 
that  they  be  no  more :  0  my  soul,  bless  thou  the  Lord. 


PSALM    CIV.  — Hebrew    cv. 

Covfitemini  Domino. 

Alleluia.^ 

Give  glory  to  the  Lord,  and  call  upon  His  name :  declare  His  deeds 
among  the  gentiles. 

2.  Sing  to  Him,  yea  sing  praises  to  Him :  relate  all  His  wondrous 
works. 

3.  Glory  ye  in  His  holy  name  v  let  the  heart  of  them  that  seek 
the  Lord,  rejoice. 

4.  Seek  ye  the  Lord,  and  be  strengthened  -?  seek  His  face  ever- 
more. 

5.  Remember  His  marvellous  works  which  He  hath  done:  His 
wonders,  and  tlie  judgments  of  His  mouth. 


22  Infra  osllv.  2. 

23  "My speech  concerning  Ilim  flhall  bo  pleasing."    The  term  signifies  the  expression  in  song  of  the 
deep  thought  of  the  mind. 

1  "Praise  ye  God."    These  arc  the  final  words  of  the  preceding  psalm,  according  to  the  Hebrew.    The 
introductory  verses  resemble  Isaiah  xii.  4. 

2  H.  P.  "And  his  strength."    St.  Jerome.    Seek  divine  aid  in  every  emergency. 


PSALM      CIV.  197 

6.  0  ye  seed  of  Abraham,  His  servant :  ye  sons  of  Jacob,  His 
chosen  one. 

7.  He  is  the  Lord  our  God ;  His  judgments  are  in  all  the  earth. 

8.  He  hath  remembered  His  covenant  forever  :^  the  word  which  He 
commanded  to  a  thousand  generations : 

9.  Which  He  made  with  Abraham ;  and  His  oath  to  Isaac. 

10.  And  He  appointed  the  same  to  Jacob  for  a  law,  and  to  Israel 
for  an  everlasting  testament: 

11.  Saying:  To  thee  will  I  give  the  land  of  Chanaan,  the  lot  of 
your  inheritance. 

12.  When  they  were  but  a  small  number,  yea  very  few  and  so- 
journers'* therein: 

13.  And  they  passed  from  nation  to  nation,  and  from  one  kingdom 
to  another  people. 

14.  He  suffered  no  man  to  hurt  them  :^  and  He  reproved  kings  for 
their  sakes. 

15.  Touch  ye  not  My  anointed  :^   and  do  no  evil  to  My  pro- 
phets.^ . 

16.  And  He  called  a  famine  upon  the  land :  and  He  brake  in  pieces 
all  the  support  of  bread. 

17.  He  sent  a  man  before  them:  Joseph,  who  was  sold  for  a 
slave.^ 

18.  They  humbled  his  feet  in  fetters  :^^  the  iron  pierced  his  soul,^^ 
19.  until  his  word  came.^^ 

The  word  of  the  Lord  inflamed  him.^^     20.  The  king  sent,  and 
released  him  ;  the  ruler  of  the  people,^*  and  set  him  free. 


3  Gen.  xxii.  16. 

*  H.  P.  "Strangers."    St.  Jerome. 

B  P.  "To do  them  wrong" — to  oppress  them. 

6  This  corresponds  with  prophets  in  the  other  member  of  the  verse.  Kings  and  priests  were  anointed. 
Prophets  are  here  called  the  anointed  of  God,  Inasmuch  as  they  were  His  authorized  messengers  to  men. 
2  Kings  i.  14. 

7  These  first  fifteen  verses  are  found  1  Par.  xvi.  8-22  They  were  sung  whilst  the  ark  was  transferred 
from  the  house  of  Obededom  to  Mount  Sion. 

8  "  He  brake  the  whole  staff  of  bread."  Bread  is  figuratively  styled  the  staff  of  life.  "  Omnem.  virgam 
panis."    St.  Jerome. 

9  Gen.  xxxvii.  36. 

10  Gen.  xxxix.  20. 

11  Literally :  "  Ilis  soul  went  into  iron :"  P.  "He  was  laid  in  iron."  Hebrews  use  the  term  soul  for  the 
person. 

12  Until  the  prediction  made  by  him  to  the  baker  and  butler  was  fulfilled:  or  rather  until  he  was  sent 
for  by  the  king. 

13  p.  "Tried  him."  St.  Jerome:  "prohavit  eum."  The  gift  of  interpreting  dreams  secured  him  dis- 
tinction and  honor.    The  Hebrew  term  means  to  be  tried  as  in  a  crucible.    Gen.  xli.  40. 

1*  The  verb  "  sent"  is  to  be  understood  here. 


198  PSALM      CIV. 

21.  He  made  him  master  of  his  house,  and  ruler  of  all  his  posses- 
sions : 

22.  That  he  might  instruct^^  his  princes  as  himself, ^^  and  teach  his 
ancients^^  wisdom. 

23.  And  Israel  went  into  Egypt  :^^  and  Jacob  was  a  sojourner  in 
the  land  of  Cham. 

24.  And  He  increased  His  people  exceedingly  ;i^  and  strengthened 
them  over  their  enemies. 

25.  He  turned  their  heart  to  hat^  His  people ;  and  to  deal  deceit- 
fully with  His  servants.^^ 

26.  He  sent  Moses,^^  His  servant;  Aaron,  the  man  whom  He  had 
chosen. 

27.  He  gave  them  power  to  show  His  signs,^^  and  His  wonders  in 
the  land  of  Cham.^^ 

28.  He  sent  darkness,  and  made  it  dark:^^  and  failed  not  in  His 
words.^ 

29.  He  turned  their  waters  into  blood,  and  destroyed  their  fish. 

30.  Their  land  brought  forth  frogs,  in  the  inner  chambers  of  their 
kings. 

31.  He  spake,  and  the  dog-fly,   and  gnats^^  came  in  all  their 
coasts. 

32.  He  gave  them  hail  for  rain,  a  burning  fire  in  their  land. 

33.  And  He  destroyed  their  vineyards  and  their  fig-trees :  and  He 
brake  in  pieces  the  trees  of  their  coasts. 


15  H.  p.  "  To  bind  princes  at  his  pleasure."  The  reading  of  the  Septuagint  and  Vulgate  corresponds 
better  with  the  other  member  of  the  sentence,  and  is  preferred  by  Bucer.  The  difference  consists  in  a 
letter,  *1DN  being  put  for  1D^.    St.  Jerome  agrees  with  the  Vulgate. 

10  According  to  his  will. 

17  The  nobles, 

18  Gen.  xlvi.  6. 

19  Exod.  1.  7.     Acts  Tii.  17. 

20  God  is  said  to  do  what  happens  under  His  providential  dispensation.  Even  the  sins  of  men,  although 
not  willed  by  Him,  are  made  subservient  to  His  high  counsels,  showing  forth  His  mercy  and  justice. 
'  '■  The  heat  of  the  sun,"  St.  Jerome  observes,  '•  melts  some  things,  hardens  others,  according  to  their 
respective  natures."    Ep.  ad  Iledibiam. 

21  Exod.  iii.  10  :  iv.  28. 

22  P.  "  They  shewed  His  signs  among  them,  and  wonders  in  the  land  of  Ham."  Moses  and  Aaron  per- 
formed miracles  among  the  Egyptians.  The  Hebrew  styles  them  "  the  words  of  His  signs,"  according  to 
a  well  known  idiom,  by  which  facts  are  called  words.    Exod.  vii.  10. 

23  Mesraim,  son  of  Cham,  settled  in  Egypt,  which  is  hence  styled  the  land  of  Cham. 

24  Exod.  X.  21. 

25  P.  "They  rebelled  not  against  His  word."  St.  Jerome:  "they  were  not  incredulous  to  His  words." 
The  Egyptians  opposed,  but  could  not  frustrate  the  divine  counsels.  God  did  not  suffer  His  words  to  be 
made  void.    The  reading  of  the  Hebrew  is  in  the  plural.    St.  Jerome  may  mean  that  the  evident  truth 

•of  the  scourges  forced  their  reluctant  consent. 

26  These  are  a  kind  of  flies  common  in  Egypt.    Lice  does  not  express  it.    P. 


PSALM      C  V  .  199 

34.  He  spake,  and  the  locusts  came,^  and  the  bruchus,-^  without 
number. 

35.  And  they  devoured  all  the  grass  .in  their  land,  and  consumed 
all  the  fruit  of  their  ground. 

36.  And  He  slew  all  the  first  born  in  their  land ;  the  first  fruits 
of  all  their  labor.^^ 

3T.  And  He  brought  them  out  with  silver  and  gold  :^^  and  there 
was  not  among  their  tribes  one  that  was  feeble.^^ 

38.  Egypt  was  glad  when  they  departed:  for  the  fear  of  them  lay 
upon  them. 

39.  He  spread  a  cloud  for  their  protection,^^  and  fire  to  give  them 
light  in  the  night. 

40.  They  asked,  and  the  quail  came  :^^  and  He  filled  them  with 
the  bread  of  heaven. 

41.  He  opened  the  rock,^^  and  waters  flowed :  rivers  ran  down  in 
the  dry  land. 

42.  Because  He  remembered  His  holy  word,^  which  He  had  spoken 
to  His  servant  Abraham. 

43.  And  He  brought  forth  His  people  with  joy,  and  His  chosen 
with  gladness. 

44.  And  He  gave  them  the  lands  of  the  gentiles :  and  they  pos- 
sessed the  labors  of  the  people  : 

45.  That  they  might  observe  His  precepts,  and  seek  after  His 
law. 


PSALM     CV.  — Hebrew  cvi. 

Confitemini  Domino.     , 

Alleluia. 

Give  glory  to  the  Lord,^  for  He  is  good:  for  His  mercy  endureth 
forever. 


27  Exod.  X.  12. 

28  A  different  species  of  grasshoppers. 

20  Exod.  xii.  29.    "Their  strength,"  namely  their  first-born.    Deut.  xxi.  17. 

30  Exod.  xii.  35. 

31  "  One  that  halted,"  that  walked  with  difficulty. 

32  Exod.  xiii.  21.    Ps.  Ixxvii.  14.    1  Cor.  x.l. 

33  Exod.  xvi.  13.  34  Numb.  xx.  II.  35  Gen.  xvii.  7. 
1  J'ldith  xiii.  21. 


200  PSALM      CV. 

2.  Who  shall  declare  the  mighty  works^  of  the  Lord?  who  shall 
set  forth  all  His  praises  ? 

3.  Blessed  are  they  that  keep  judgment,  and  do  justice'  at  all 
times. 

4.  Kemember  us,^  0  Lord,  with  the  favor^  of  Thy  people :  visit  us^ 
with  Thy  salvation:^ 

5.  That  we  may  see  the  good  of  Thy  chosen,  that  we  may  rejoice 
in  the  joy  of  Thy  nation:  that  Thou  mayst  be  praised^  with  Thy 
inheritance.^ 

6.  We  have  sinned  with  our  fathers:  we  have  acted  unjustly:  we 
have  wrought  iniquity. 

7.  Our  fathers  understood  not  Thy  wonders  in  Egypt :  they  re- 
membered not  the  multitude  of  Thy  mercies. 

And  they  provoked^^  to  wrath,  going  up^^  to  the  sea,  even  the  Red 
sea. 

8.  And  He  saved  them  for  His  own  name's  sake,  that  He  might 
make  His  power  known. 

9.  And  He  rebuked  the  Red  sea,^^  and  it  was  dried  up :  and  He 
led  them  through  the  depths,  as  in  a  wilderness. 

10.  And  He  saved  them  from  the  hand  of  them^'  that  hated  them: 
and  He  redeemed  them  from  the  hand  of  the  enemy. 

11.  And  the  water  covered  them  that  afflicted^^  them:  there  was 
not  one  of  them  left. 

12.  And  they  believed  His  words :  and  they  sang  His  praises. 

13.  They  had  quickly  done  ;^^  they  forgot  His  works :  and  they 
waited  not  for  His  counsel. 

14.  And  they  coveted^^  in  the  desert :  and  they  tempted  God  in 
the  place  without  w^ater. 


2  Eccl.  xim.  35, 

3  The  received  reading  is  in  the  singular,  hut  many  manuscripts  have  the  plural.  To  do  justice 
means  to  practise  virtue. 

*  Me. 

5  That  is,  with  the  kindness  with  which  Thou  regardest  Thy  people. 

6  Me.  7  Save,  deliver  us. 

8  p,  "  I  may  glory."  The  text  is  in  the  singular.  The  three  members  of  this  verse  express  the  same 
idea  in  various  forms.  The  psalmist  desires  to  share  divine  favor,  and  to  mingle  in  the  joys  of  the 
people  of  God — the  elect,  who  are  the  divine  inheritance. 

0  Judith  vii,  19.  lo  Thee.  • 

11  The  going  up  is  not  expressed  in  the  text,  which  simply  says :  "at  the  sea,  at  the  Red  sea." 

12  Exod.  xiv.  21. 

13  Him. 

u  "  Their  enemies,"  their  oppressors.    Exod.  xiv.  27. 
15  This  verb  is  here  equivalent  to  an  adverb  :  "  They  soon  forgot."    P. 

i«  The  Hebrew,  according  to  a  well  known  idiom,  uses  the  noun  with  the  verb :  "  They  coveted  desire. 
P.    "  They  lusted  exceedingly."    The  fact  is  recorded  Exod.  xvii.  2. 


PSALM      C  V  .  201 

15.  And  He  gave  them  their  request  :^^  and  sent  fulness^^  into  their 
souls. 

16.  And  they  provoked^^  Moses  in  the  camp,  Aaron,  the  holy  one 
of  the  Lord. 

17.  The  earth  opened,^^  and  swallowed  up  Dathan ;  and  covered  the 
congregation  of  Ahiron. 

18.  And  a  fire  was  kindled  in  their  congregation :  the  flame  burned 
up  the  wicked. 

19.  They  made  also  a  calf  in  Horeb  :^^  and  they  adored  the  molten 
thing.22 

20.  And  they  changed  their  glory^  into  the  likeness  of  a  calf,  that 
eateth  grass. 

21.  They  forgot  God,  who  saved  them,  who  had  done  great  things 
in  Egypt,  22.  wondrous  works  in  the  land  of  Cham :  terrible  things 
in  the  Red  sea. 

23.  And  He  said  that  He  would  destroy  them ;  had  not  Moses  His 
chosen  stood  before  Him  in  the  breach. 

To  turn  away  His  wTath,  lest  He  should  destroy^*  them.  24.  And 
they  despised  the  desirable  land. 

They  believed  not  His  word :  25.  and  they  murmured  in  their 
tents :  they  hearkened  not  to  the  voice  of  the  Lord. 

26.  And  He  lifted  up  His  hand  over  them,^  to  overthrow  them  in 
the  desert.^^ 

27.  And  to  cast  down  their  seed  among  the  nations,  and  to  scatter 
them  in  the  countries. 

28.  They  also  were  initiated  to  Beelphegor:  and  ate  the  sacrifices 
of  the  dead.^ 

29.  And  they  provoked  Him  with  their  devices:  and  destruction 
was  multiplied  among  them.^ 


17  Numbers  xi.  Si. 

18  The  term  signifies  rather  leanness,  or  pestilence :  ]V)-  The  Septuagint  and  Syriac,  as  well  as  the 
Vulgate,  have  fullness :  having  probably  read  pxn:  their  wish,  or  desire.  P.  " He  sent  leanness  into 
their  souls." 

19  p,  "They  envied." 
?0  Numb.  xvi.  32. 

2X  Exod.  xxxii.  4. 

22  Martini  observes  that  sctdptile  should  be  translated  conformably  to  history,  staiua  di  gdto. 

23  God,  in  whom  they  should  glory. 

24  Exod.  xxxii.  10. 

25  That  is  "He  sware,"  the  lifting  up  of  the  hand  being  the  attitude  of  an  Israelite  swearing. 

26  Numb.  xiv.  32. 

27  Sacrifices  offered  to  idols,  rather  than  to  the  living  God. 
83  P.  "  The  plague  brake  in  upon  them." 


202  PSALM      C  V  . 

30.  Then  Phinees  stood  up,  and  appeased  Him;^^  and  the  slaughter 
ceased. 

31.  And  it  was  reputed  to  Him  unto  justice,^"  to  generation  and 
generation  evermore. 

32.  They  provoked  Him  also  at  the  waters  of  strife  :^^  and  Moses 
was  afflicted  on  their  account  :^^  33.  because  they  exasperated  his 
spirit. 

And  he  faltered^  with  his  lips :  34.  They  did  not  destroy  the 
nations  of  which  the  Lord  spake  to  them. 

35.  And  they  were  mingled^*  among  the  heathens,  and  learned 
their  works ;  36.  and  served  their  idols :  and  it  became  a  stumbling 
block^  to  them. 

37.  And  they  sacrificed  their  sons  and  their  daughters  to  devils. 

38.  And  they  shed  innocent  blood;  the  blood  of  their  sons  and  of 
their  daughters,  whom  they  sacrificed  to  the  idols  of  Chanaan. 

And  the  land  was  polluted  with  blood,  39.  and  was  defiled^^  with 
their  works:  and  they  prostituted  themselves  to^^  their  own  de- 
vices. 

40.  And  the  Lord  was  exceedingly  angry  with  His  people :  and  He 
abhorred  His  inheritance. 

41.  And  He  delivered  them  into  the  hands  of  the  nations  :  and 
they  that  hated  them,  had  dominion  over  them. 

42.  And  their  enemies  afflicted^^  them :  and  they  were  humbled 
under  their  hands  :  43.  many  times  did  He  deliver  them. 

But  they  provoked  Him  with  their  counsel  :^^  and  they  were 
brought  low  for  their  iniquities. 

44.  And  He  saw  when  they  were  in  tribulation :  and  He  heard 
their  prayer. 

45.  And  He  was  mindful  of  His  covenant  :^^  and  repented"*^ 
according  to  the  multitude  of  His  mercies. 


29  The  Hebrew  term  means  to  divide ;  also  to  terminate  a  suit.    It  is  here  taken  for  executing  justice. 
The  Vulgate  exhibits  the  result  in  the  appeasing  of  God.    Numb.  xxv.  7. 

30  It  was  considered  a  meritorious  action. 

31  Numb.  XX.  10. 

32  God  punished  Moses  on  their  account. 

33  The  original  term  is  thought  to  signify  rash  speaking.    "Distinxit"  of  the  Vulgate  is  obscure.    It 
may  signify  the  hesitancy  of  Moses  in  consequence  of  the  incredulity  of  the  people. 

3*  By  carnal  intercourse. 

35  A  snare. 

36  They  were  defiled. 

37  "  They  committed  fornication."    Idolatry  was  thus  figuratively  designated. 

38  "Oppressed." 

39  By  their  undertakings.  *>  Deut.  xxx.  1. 

41  God  is  said  to  repent  of  His  threats,  when  He  shows  mercy. 


PSALMCVI.  203 

46.  And   He  moved  to   pity''^   all   those   that   had   made   them 
captives. 

47.  Save  us,  0  Lord,  our  God:  and  gather  us  from  among  the 
nations : 

That  we  may  give  thanks  to   Thy  holy  name,  and  may  glory  in 
Thy  praise. 

48.  Blessed  be    the   Lord   God   of  Israel   from   everlasting   to 
everlasting :  and  let  all  the  people  say :  So  be  it,  so  be  it.^ 


PSALM    CYI.  — Hebrew    cvii. 

Confitemini  Domino. 

Alleluia. 

Give  glory  to  the  Lord,  for  He  is  good '}  for  His  mercy  endureth 
forever. 

2.  Let  them  say  so  that  have  been  redeemed  by  the  Lord,  whom 
He  hath  redeemed  from  the  hand  of  the  enemy,  and  gathered  out  of 
the  countries, 

3.  From  the  rising  and  setting  of  the  sun  :^  from  the  north  and 
from  the  sea.^ ' 

4.  They  wandered  in  a  wilderness,  in  a  place  without  water :  they 
found  not  on  the  way  a  city*  for  their  habitation. 

5.  They  were  hungry  and  thirsty  :  their  soul  fainted  in  them. 

6.  And  they  cried  to  the  Lord  in  their  tribulation :  and  He 
delivered  them  out  of  their  distresses.^     . 

7.  And  He  led  them  into  the  right  way,  that  they  might  go  to  a 
city  to  dwell  in.® 


<2  He  moved  their  captors  to  take  pity  on  them.    Cyrus,  Darius,  son  of  Hystaspes,  and  Artaxerxes 
became  favorable  to  them. 
<2  Amen  is  only  once  in  the  text.     This  is  the  end  of  the  fourth  book  of  psalms. 

1  Judith  viii.  21. 

2  From  the  east  and  from  the  west. 

3  The  Mediterranean  Sea  is  to  the  west  of  Judea.  It  is  not  unusual  in  Scripture  to  couple  north 
and  east,  or  west,  or  south  and  west.  Amos  viii.  12.  Deut.  xxxiii.  23.  The  psalmist  invites  all  those 
who  had  returned  from  bondage,  to  give  thanks.  This  may  be  understood  of  those  who  came  out  of 
Egypt,  and  of  all  who  at  various  times  returned  from  other  lands  to  their  country. 

*  They  found  no  city  on  their  way,  in  which  they  might  sojourn :  they  passed  through  a  pathless 
desert. 

5  The  Hebrew  noun  cannot  be  literally  rendered  in  English. 
8  Wherein  they  might  dwell. 


204  PSALM      CVI. 

8.  Let  the  mercies  of  the  Lord  give  glory  to  Him  ;  and  His  won- 
derful works  to  the  children  of  men/ 

9.  For  He  hath  satisfied  the  empty  soul  :^  and  hath  filled  the 
hungry  soul  with  good  things. 

10.  Such  as  sat  in  darkness  and  in  the  shadow  of  death,  bound  in 
want^  and  in  iron. 

11.  Because  they  had  resisted^^  the  words  of  God  ;  and  made  void 
the  counsel  of  the  Most  High. 

12.  And  ^eir  heart  was  humbled  with  labors  :^^  they  were  weak- 
ened, and  there  was  none  to  help  them. 

13.  Then  they  cried  to  the  Lord  in  their  afiliction :  and  He  de- 
livered them  out  of  their  distresses. 

14.  And  He  brought  them  out  of  darkness,  and  the  shadow  of 
death ;  and  brake  their  bonds  asunder. 

15.  Let  the  mercies  of  the  Lord  give  glory  to  Him,  and  His  won- 
derful works  to  the  children  of  men. 

15.  Because  He  hath  broken  gates  of  brass,   and  burst^^  iron 
bars. 

17.  He  took  them  out  of  the  way  of  their  iniquity ;  for  they  were 
brought  low  for  their  transgressions.-^^ 

18.  Their  soul  abhorred  all  manner  of  meat :  and  they  drew  nigh 
even  to  the  gates  of  death. 

19.  And  they  cried  to  the  Lord  in  their  afiliction :  and  He  de- 
livered them  out  of  their  distresses. 

20.  He  sent  His  word,  and  healed  them :  and  delivered  them  from 
destruction.^'* 

21.  Let  the  mercies  of  the  Lord  give  glory  to  Him,  and  His  won- 
derful works  to  the  children  of  men. 


I  "  Praise  ye  the  Lord  for  His  mercy."  This  appears  to  have  been  sung  as  a  chorus,  at  intervals,  by  a 
band.  This  psalm  is  a  dramatic  composition,  in  which  various  facts  of  history  are  stated,  and  the  divine 
intervention  in  behalf  of  the  people  is  declared. 

8  The  longing  soul. 

9  H.  P.  "  Bound  in  affliction  and  iron."  It  is  an  hendyadis  equivalent  to  '  bound  in  iron  which  afflicts.' 
The  Vulgate  follows  the  Septuagint. 

10  The  original  term  expresses  contumacy  and  a  rebellious  spirit. 

II  By  labors  and  sufferings,  God  subdued  their  proud  heart. 

12  Cut  in  sunder. 

13  H.  P.  "Fools,  because  of  their  transgressions,  and  because  of  their  iniquities  are  afflicted."  The 
Septuagint  supplies  a  verb.  Impious  men  are  called  fools  in  Scripture.  This  psalm  presents  various 
classes  of  men  to  our  consideration,  namely  the  ransomed  of  the  Lord.  v.  2 :  Bondsmen  v.  10 :  impious 
men  v.  17.    mariners  v.  23. 

11  From  death— from  the  graves  ready  to  receive  them. 


PSALM     CVI.  205 

22.  And  let  them  sacrifice  the  sacrifice  of  praise :  and  declare  His 
works  with  joy. 

23.  They^^  that  go  down  to  the  sea  in  ships,  trading  in  the  great 
waters  : 

24.  These  have  seen  the  works  of  the  Lord,  and  His  wonders  in 
the  deep. 

25.  He  said  the  word,  and  a  storm  of  wind  arose :  and  the  waves 
thereof  were  lifted  up. 

26.  They  mount  up  to  the  heavens,  and  they  go  down  to  the  depths : 
their  soul  pined  away  with  evils.^^ 

27.  They  were  troubled,  and  they  reeled  like  a  drunken  hian :  and 
all  their  wisdom  was  swallowed  up.^'' 

28.  And  they  cried  to  the  Lord  in  their  affliction :  and  He  brought 
them  out  of  their  distresses. 

29.  And  He  turned  the  storm  into  a  breeze :  and  its  waves  were 
still. 

30.  And  they  rejoiced  because  they  were  still:  and  He  brought 
them  to  the  haven  which  they  wished  for. 

31.  Let  the  mercies  of  the  Lord  give  glory  to  Him,  and  His  won- 
derful works  to  the  children  of  men. 

32.  And  let  them  exalt  Him  in  the  church  of  the  people :  and 
praise  Him  in  the  chair  of  the  ancients. 

33.  He  hath  turned  rivers  into  a  wilderness,  and  water-springs  into 
dry  ground: 

34.  A  fruitful  land  into  barrenness,  on  account  of  the  wickedness 
of  them  that  dwell  therein. 

35.  He  hath  turned  a  wilderness  into  pools  of  water,^^  and  a  dry 
land  into  water  springs. 

36.  And  hath  placed  there  the  hungry :  and  they  made  a  city  for 
their  habitation. 

37.  And  they  sowed  fields,  and  planted  vineyards :  and  they  yielded 
fruit.19 

38.  And  He  blessed  them,  and  they  were  multiplied  exceedingly : 
and  their  cattle  He  sufi'ered  not  to  decrease. 


15  The  mariners. 

ic  p.  «  Their  soul  is  melted  because  of  trouble." 

17  They  know  not  what  to  do. 

18  p.  «  A  standing  water." 

19  Fructum  nativitatis,  of  the  Vulgate,  must  be  understood  of  the  produce  of  the  vine   and  fields, 
according  to  the  Hebrew. 


206'  PSALM    evil. 

39.  Then  they  became  few :  and  they  were  afflicted  through  the 
trouble  of  evils  and  sorrow. 

40.  Contempt  was  poured  forth  upon  their  princes  :  and  He  caused 
them  to  wander  in  the  waste,^^  where  there  was  no  path. 

41.  And  He  helped  the  poor  out  of  poverty ;  and  made  him  fami- 
lies like  a  flock  of  sheep. 

42.  The  just  shall  see,^^  and  shall  rejoice :  and  all  iniquity  shall 
stop  her  mouth. 

43.  Who  is  wise,  and  will  keep  these  things,  and  will  understands^ 
the  mercies  of  the  Lord  ? 


PSALM     CVII.— Hebrew    cviii, 


Paratum  cor  meum. 


1.  A  CANTICLE  of  a  psalm  of  David  himself!^ 

2.  My  heart  is  ready,  0  God,  my  heart  is  ready  -^  I  will  sing,  and 
give  praise,  with  my  glory .^ 

3.  Arise,  my  glory  f  arise,  psaltery  and  harp  :^  I  will  arise  in  the 
morning  early. 

4.  I  will  praise  Thee,  0  Lord,  among  the  people :  and  I  will  sing 
unto  Thee  among  the  nations. 

5.  For  Thy  mercy  is  great  above  the  heavens  :  and  Thy  truth  even 
unto  the  clouds. 

6.  Be  Thou  e-xalted,  0   God,  above  the  heavens,  and  Thy  glory 
over  all  the  earth :  7.  that  Thy  beloved  may  be  delivered. 

Save  with  Thy  right  hand,  and  hear  me.     8.  God  hath  spoken  in 
His  holiness : 


80  The  same  term  as  in  Genesis,  where  the  earth  is  said  to  have  heen  in  a  chaotic  state. 

21  Job.  xxii.  19. 

22  p.  «  They  shall  understand."    The  transition  to  the  plural  number  appears  harsh  to  Olshausen, 

1  This  psalm  is  composed  of  the  latter  parts  of  psalms  Ivi.  and  lix.  These  repetitions  may  be  ac- 
counted for  by  the  fact,  that  there  were  several  collections  of  the  psalms,  some  of  which  were  found  in 
more  than  one  collection.  They  were  also  sung  on  different  occasions,  and  in  various  connexions,  whecce 
slight  variations  easily  took  place. 

2  The  repetition  is  not  found  in  the  Hebrew  text  in  this  place;  but  it  is  in  the  corresponding  passage 
of  psalm  Ivi. 

3  P.  "Even  with  my  glory."  The  preposition  is  not  in  the  Hebrew,  which  may  bo  understood  as  in 
psalm  Ivi, as  addressed  to  the  soul,  which  is  styled  "my  glory." 

*  "  Arise  my  glory."    This  passage  is  not  hero  in  the  Hebrew,  but  it  is  found  in  Psalm  Ivi. 

5  The  psalmist,  after  the  manner  of  lyric  poets,  addresses  his  instruments.  He  bids  them  awake  to  the 
praise  of  God.    Whilst  silent,  they  appear  to  slumber. 


PSALM      CVIII.  207 

I  will  rejoice,  and  I  will  divide  Sichem :  and  I  will  mete  out  the 
vale  of  tabernacles. 

9.  Galaad  is  mine,  and  Manasses  is  mine :  and  Ephraim  the  pro- 
tection^ of  my  head. 

Juda  is  my  king :  10.  Moab  the  pot  of  my  hope.^ 

Over  Edom  I  will  stretch  out  my  shoe  :^  the  aliens  are  become  my 
friends.^ 

11.  Who  wilt  bring  me  to  the  strong  city?  who  will  lead  me  into 
Edom? 

12.  Wilt  not  Thou,  0  God,  who  hast  cast  us  off,  and  wilt  not  Thou, 
0  God,  go  forth  w^ith  our  armies  ? 

13.  0  grant  us  help  from  trouble  :  for  vain  is  the  help  of  man. 

14.  Through  God  we  shall  do  mightily :  and  He  will  bring  our 
enemies  to  nothing.^^ 


PSALM     CVIII.  — Hebrew     cix. 

Deus,laudem7neam. 

1.  Unto  the  end,  a  psalm  of  David. 

2.  0  God,  be  not  Thou  silent  in  my  praise  :^  for  the  mouth  of  the 
wicked  and  the  mouth  of  the  deceitful  man  is  opened  against  me. 

3.  They  speak  against  me^  with  deceitfuP  tongues ;  and  they  com- 
pass me  about  with  words  of  hatred;  and  fight  against  me  without 
cause. 

4.  Instead  of  making  me  a  return  of  love,  they  oppose  me :  but  I 
gave  myself  to  prayer.^ 

5.  And  they  repaid  me  evil  for  good,  and  hatred  for  my  love. 


<»  "The  strength"  and  support. 

7  P.  '•  My  wash  pot,"  or  basin. 

8  As  a  conqueror  trampling  it  under  feet. 

9  P.  "Over  Philistia  will  I  triumph."    The  verb  expresses  the  shout  of  victory. 
10  P.  "  He  it  isthat  shall  tread  down  our  enemies." 

1  H.  P.  "  Hold  not  Thy  peace,  0  God  of  my  praise."    It  may  imply  a  prayer  to  interpose  in  his  behalf, 
and  defend  him,  as  he  was  zealous  for  the  honor  of  God,  whom  he  praised  in  devout  canticles. 

2  With  me. 

3  H.  P.  "  With  a  lying  tongue." 

*  P.  "For  my  love  they  are  my  adversaries."    In  return  for  his  love  and  kind  offices,  they  did  him 
wrong.    Detraho  is  here  taken  for  opposition  in  acts  as  well  as  words. 

6  Lit.  "But  I  prayer:"  a  verb  must  be  understood.    P.  "  Igive  myself  unto  prayer." 


208  PSALM      CVIII. 

6.  Set  Thou  the  sinner  over  him :  and  may  the  deviP  stand  at  his 
right  hand. 

7.  When  he  is  judged,  may  he  go  out  condemned:^  and  may  his 
prayer^  be  turned  to  sin. 

8.  May  his  days  be  few:  and  let  another  take  his  bishopric.^ 

9.  May  his  children  be  fatherless,  and  his  wife  a  widow. 

10.  Let  his  children  wander  about  vagabonds,^^  and  beg:  and  let 
them  be  cast  out  of  their  dwellings.^^ 

11.  May  the  usurer  search^^  all  his  substance :  and  let  strangers 
plunder  his  labors. 

12.  May  there  be  none  to  help  him  ;^^  nor  any  to  pity  his  father- 
less offspring. 

■  13.  May  his  posterity  be  cut  off;  in  one  generation  may  his  name 
be  blotted  out. 

14.  May  the  iniquity  of  his  fathers  be  remembered  in  the  sight 
of  the  Lord :  and  let  not  the  sin  of  his  mother  be  blotted  out. 

15  May  they  be  before  the  Lord  continually,  and  let  the  memory 
of  them  perish  from  the  earth :  16.  because  he  remembered  not  to. 
show  mercy : 

17.  But  persecuted  the  poor  man  and  the  beggar,  and  the  broken 
hearted,  to  put  him  to  death. 

18.  And  he  loved  cursing,  and  it  shall  come  unto  him :  and  he 
would  not  have  blessing,  and  it  shall  be  far  from  him. 

And  he  put  on  cursing  like  a  garment :  and  it  went  like  water 
into  his  entrails,  and  like  oil  in  his  bones. 

19.  May  it  be  unto  him  like  a  garment  which  covereth  hjm :  and 
like  a  girdle  with  which  he  is  girded  continually. 


6  The  Hebrew  term  "Satan"  means  adversary.  In  trials  among  the  Jews,  the  accuser  stood  at  the 
right  hand  of  the  culprit.    The  psalmist  praj's  for  the  triumph  of  justice. 

1  H.  "  Let  him  go  out  wicked" — let  him  pass  from  the  judgment-seat  condemned.  P.  "  Let  him  be 
condemned." 

8  May  the  plea  advanced  by  him  only  serve  to  provoke  a  heavier  penalty. 

5>  Acts  i.  20.  St.  Peter  uses  this  passage  to  show  that  a  successor  to  Judas  in  the  apostleship  should 
be  chosen.  The  term  denotes  the  office  of  inspector  or  supervisor,  and  was  used  in  regard  to  any  high 
office.  The  individual  whom  the  psalmist  had  in  view,  may  have  been  Doeg,  Achitophel  or  Simei:  but 
Judas  was  principally  iatended,  by  the  Holy  Ghost. 

10  n.  "  Wandering  let  his  children  wander."  This  is  a  Hebrew  mode  of  expression,  which  is  rendered. 
P.  "Let  his  children  be  continually  vagabonds.  We  do  not  know  that  Judas  left  children.  The  Jews 
became  vagabonds  alter  the  death  of  Christ. 

11  P.  "  Let  them  seek  their  bread  out  of  their  desolate  places.  The  Septuagint  reading  WM  seems 
preferable  to  W^l      The  Jews  were  driven  from  their  ruined  city. 

12  The  Septuagint  appears  to  have  read  ItypJ  instead  of  ICpJ.  This  means  to  ensnare  artfully,  and 
well  expresses  the  stratagems  of  the  usurer. 

13  H.  P.  "Let  there  be  none  to  extend  mercy  unto  him."  All  this  is  said  through  zeal  for  jus- 
tice. 


PSALM      CIX.  20^ 

20.  This  is  the  work^*  of  them  who  oppose  me^^  before  the  Lord, 
and  who  speak  evils  against  my  soul. 

21.  But  Thou,  0  Lord,  do  with  me^^  for  Thy  name's  sake :  because 
Thy  mercy  is  sweet. 

Do  Thou  deliver  me,  22.  for  I  am  poor  and  needy,  and  my  heart 
is  troubled^''  within  me. 

23.  I  am  taken  away^^  like  a  shadow  when  it  declineth :  and  I  am 
shaken  off  as  locusts. ^^ 

24.  My  knees  are  weakened  through  fasting:  and  my   flesh  m 
changed  for  want  of  oil.^^ 

25.  And  I  am  become  a  reproach  to  them :  they  saw  me,  and  they 
shook  their  heads. 

26.  Help   me,    0    Lord   my    God :    save   me   according  to  Thy 
mercy. 

27.  And  let  them  know  that  this  is  Thy  hand ;  and  that  Thou,  0 
Lord,  hast  done  it. 

28.  They  will  curse,  and  Thou  wilt  bless :  let  them  that  rise  up 
against  me  be  confounded  :^^  but  Thy  servant  shall  rejoice. 

29.  Let  them  that  oppose  me^^  be  clothed  with  shame :  and  let 
them  be  covered  with  their  confusion  as  with  a  double  cloak. 

30.  I  will  give  great  thanks  to  the  Lord  with  my  mouth :  and  in 
the  midst  of  many  I  will  praise  Him. 

31.  Because  He  hath  stood  at  the  right  hand  of  the  poor,  to  save 
my  soul  from  persecutors.^ 


PSALM     CIX.  — Hebrew    ex. 

Dixit  Dominus. 


1.  A  PSALM  of  David.  ^ 


1*  Work  is  here  taken  for  recompense,  or  punishment. 

15  My  adversaries. 

16  Graciouslj',  as  becomes  His  name. 
"  «  Wounded." 

18  H.  "  I  go."    P.  "  I  am  gone." 

19  H.  P.  "  I  am  tossed  up  and  down  as  the  locust." 

20  H.  "  My  flesh  is  dried  up  for  want  of  oil."    P.  "  My  flesh  faileth  of  fatness."    The  asoal  practice  of 
anointing  the  body  was  omitted  in  time  of  deep  affliction. 

21  "  They  have  risen  up,  and  shall  be  confounded." 

22  "My  adversaries,"  or  accusers. 

23  "  From  those  who  judge" — who  condemn  to  death  unjustly. 

1  It  is  expressly  ascribed  to  him  by  our  Lord  Himself.    Matt.  xxii.  43. 

14 


210  PSALM      CIX. 

The  Lord  said  to  my  Lord  :^  Sit  Thou  at  my  right  hand  :^ 
Until  I  make  Thy  enemies  Thy  footstool.^ 

2.  The  Lord  will  send  forth  the  sceptre  of  Thy  power  out  of  Sion  :^ 
rule  Thou  in  the  midst  of  Thy  enemies. 

3.  With  Thee  is  the  principality^  in  the  day  of  Thy  strength ;  in 
the  brightness  of  the  saints :  from  the  womb  before  the  day-star  I 
begat  Thee. 

4.  The  Lord  hath  sworn,  and  He  will  not  repent  :^  Thou  art  a 
priest  forever  according  to  the  order  of  Melchisedech.^ 

5.  The  Lord  at  Thy  right  hand^  hath  crushed  kings  in  the  day  of 
His  wrath. 

6.  He  shall  judge^''  among  nations ;  He  shall  fill"  them  with  ruins: 
He  shall  crush  the  heads  in  the  land  of  many.^^ 

7.  He  shall  drink  of  the  torrent  in  the  way  :^^  therefore  shall  He 
lift  up  the  head. 


2  The  Hebrew  terra  which  is  in  (he  singular,  ia  applicable  to  earthly  lords.  One  manuscript  has  the 
plural,  which  is  used  of  God.  The  reasoning  of  Christ  does  not  enable  us  to  determine  whicli  punctua- 
tion is  correct,  since  it  rests  on  tlie  fact  that  David  acknowledged  Him  as  his  Lord:"  "If  David  then 
call  Him  Lord,  how  is  He  his  son?"     Matt.  xxii.  45. 

8  This  marks  the  highest  honor  with  a  communication  of  power.  St.  Paul  infers  from  it  that  He  is  far 
above  the  angels :  '•  To  which  of  the  angels  said  He,"  (God  the  Father,)  "  at  any  time  :  Sit  Thou  on  my 
right  hand?"    Heb.  i.  13:  x  13. 

*  This  implies  their  entire  subjection.  Josuo  x.  24.  1  Cor.  xv.  25.  The  term  "until"  does  not  limit 
His  reign,  for  "of  His  kingdom  there  shall  be  no  end."  Luke  i.  33.  Similar  phrases  occur  Gen.xxviii. 
15.    Deut.  vii.  24. 

6  Tlie  diffusion  of  the  Gospel  is  the  fulfilment  of  this  prophecy. 

0  P.  "Thy  people  shall  be  willing  in  the  day  of  Thy  power,  in  the  beauties  of  holiness  from  the  womb 
of  the  morning:  Thou  hast  the  dew  of  Thy  youth."  The  terms  translated :  "beauties  of  holiness,"  are 
understood  by  some  of  military  array.  Some  manuscripts  have  in  their  stead  :  "  the  holy  mountains." 
The  latter  clauses  are  understood  to  mean  that  the  dew  of  Thy  youth  is  preferable  to  the  dew  of 
morning.  Michaelis  supports  this  version.  Youth  is  thought  to  be  used  by  metonomy  for  the  young, 
whose  support  is  likened  to  the  beneficial  influence  of  the  early  morning  dew  on  vegetation.  The  dew 
is  the  image  of  fecundity.  Herder  translates  this  verse  to  this  effect  "  Free  gifts  are  with  Tliee  in  the 
day  of  Thy  victory  on  the  holy  mountains,  from  the  womb  of  dawn,  like  the  dew,  have  I  begotten  Thee." 
The  last  phrase  is  found  in  many  manuscripts.  The  reading  followed  by  the  Septuagint  may  be  correct. 
The  origin  of  discrepancies  may  be  discovered  in  the  actual  text.  Principium  in  the  Vulgate  is  hero 
used  for  principality,  as  also  by  Suetonius,  in  August. 

7  This  is  a  solemn  manner  of  declaring  tlie  importance  and  truth  of  whfit  is  about  to  be  said. 

8  On  the  return  of  Abraham  from  the  pursuit  of  the  live  kings,  Melchisedech  "  brought  forth  bread 
and  wine,"  which  he  is  believed  to  have  offered  to  the  Most  High,  whose  priest  he  is  declared.  "  There 
for  the  first  time,"  says  St.  Augustine,  "the  sacrifice  appeared  which  is  now  offered  to  God  by  christians 
throughout  the  whole  world,  and  what  is  said  long  after  this  f^ict  by  the  prophet,  to  Christ,  wlio  was 
still  to  come  in  the  flesh,  is  fulfilled.  Tiiou  art  a  priest  forever  according  to  the  order  of  Melchisedech." 
L.  xvi.  de  civ.  Dei.  c.  xxii.  St.  Paul  expressly  applies  this  prophecy  to  Christ.  Heb.  v.  6:  vii.  17,  althoitgh 
he  does  not  state  the  nature  of  the  sacrifice.    See  also  John  xii.  34. 

9  St.  Augustine  considers  the  psalmist  as  addressing  God  the  Father,  and  speaking  of  the  Son  as  the 
Lord  at  his  right  hand.  lO  He  shall  exercise  authority,  punish. 

n  H.  P.  "  He  shall  fill  the  j^Zaces  with  the  dead  bodies." 

12  IL  "  On  the  great  land"— on  the  wide  battle  field.  P.  "  He  shall  wound  the  heads  over  many 
countries."    Rosenmliller  observes  that  the  Hebrew  does  not  admit  of  this  translation. 

13  In  the  pursuit  of  the  enemy  he  shall  refresh  himself  with  water  from  the  stream  in  the  way,  and 
then  with  renewed  vigor,  he  shall  continue  the  carnage.  The  prowess  of  a  warrior  king  is  used  as  an 
imago  of  the  awful  vengeance  of  Christ  on  His  enemies.    Apoc.  xix.  15. 


PSALM      ex.  211 


PSALM     ex.  — Hebrew    cxi. 

.   Cbnfitebor  tibi,  Domine. 

Alleluia.^ 

I  will  praise  Thee,  0  Lord,  with  my  whole  heart ;  in  the  council 
of  the  just,  and  in  the  congregation. 

2.  Great  are  the  works  of  the  Lord  ;  sought  out  according  to  all 
His  will.^ 

3.  His  work  is  glorious  and  magnificent:  and  His  justice^  con- 
tinueth  forever  and  ever. 

4.  He  hath  made  a  remembrance  of  His  wonderful  works,'*  being 
a  merciful  and  gracious  Lord  :  5.  He  hath  given  food^  to  them  that 
fear  Him. 

He  will  be  mindful  forever  of  His  covenant :  6.  He  will  show  forth 
to  His  people  the  power  of  His  works: 

7.  That  He  may  give  them  the  inheritance  of  the  gentiles  :^  the 
works  of  His  hands  are  truth  and  judgment. '^ 

8.  All  His  commandments  are  true :  confirmed  forever  and  ever, 
made  in  truth  and  equity. 

9.  He  hath  sent  redemption^  to  His  people :  He  hath  commanded^ 
His  covenant  to  be  forever. 

Holy  and  terrible  is  His  name:  10.  the  fear  of  the  Lord  is  the 
beginning^"  of  wisdom.  ^ 

A  good  understanding  to  all  that  do  it :"  His^^  praise  continueth 
forever  and  ever. 


1  This  is  wanting  in  several  Hebrew  manuscripts.  It  does  not  appear  to  belong  to  the  psalm,  which 
is  alphabetic. 

2  The  text  is  rendered  by  Rosenmilller :  "according  to  their  wishes" — the  desires  of  the  just — or  ac- 
cording to  those  who  delight  in  them.  This  psalm  in  Hebrew  is  divided  into  twenty-two  small  verses, 
each  beginning  with  a  letter  of  the  alphabet  in  succession. 

3  This  may  also  mean  mercy,  sanctity,  perfection. 

*  This  may  be  understood  in  general  of  institutions  directed  to  perpetuate  the  memory  of  the  divine 
works,  or  specially  of  the  passover. 

5  The  Hebrew  term  means  prey,  such  as  wild  beasts  seize ;  it  seems  here  to  be  used  for  the  food  mira- 
culously furnished  in  the  desert. 

6  The  promised  land  was  already  in  their  possession. 
1  True  and  conformable  to  divine  decrees. 

8  Liberating  them  from  Egyptian  tyranny. 

9  Decreed  that  it  should  be  perpetual. 

10  The  perfection.    Prov.  xvii.  9,  10.    Eccl.  i.  16. 

11  "Them" — the  commandments. 

12  This  may  be  referred  to  God,  whose  praise  is  the  subject  of  the  psalm. 


212  '  PSALM      CXI 


PSALM     CXI.— Hebrew    cxii 


Alleluia,^  of  the  returning  of  Aggeus  and  Zachariah. 
Blessed  is  the  man  that  feareth  the  Lord :  he  shall  delight  exceed- 
ingly in  His  commandments. 

2.  His  seed  shall  be  mighty^  upon  earth :  the  generation  of  the 
righteous  shall  be  blessed. 

3.  Glory^  and  wealth  shall  he  in  his  house :  and  his  justice*  re- 
maineth  forever  and  ever. 

4.  To  the  righteous  a  light  is  risen  up  in  darkness  :^  He  is  mer- 
ciful, and  compassionate  and  just.^ 

5.  Acceptable^  is  the  man  that  showeth  mercy  and  lendeth:  He 
shall  arrange  his  words  in  the  judgment  :^  6.  because  he  shall  not  be 
moved  forever. 

7.  The  just  shall  be  in  everlasting  remembrance:  he  shall  not  fear 
evil  report.^ 

His  heart  is  ready,  hoping^*'  in  the  Lord :  8.  his  heart  is  strength- 
ened, he  shall  not  fear^^  until  he  look  down  on  his  enemies.^^ 

9.  He  hath  distributed,  he  hath  given  to  the  poor :  his  justice^'^ 
remaineth  forever  and  ever  :  his  horn  shall  be  exalted  in  glory.^"* 

10.  The  wicked  shall  see,  and  shall  be  angry :  he  shall  gnash 
with  his  teeth,  and  pine  away :  the  desire  of  the  wicked  shall 
perish.^^ 


1  The  words  -which  follow  are  only  found  in  the  Vulgate.  They  intimate  that  this  psalm  was 
composed,  or  at  least  used  on  occasion  of  the  return  from  captivity.  It  is  acrostic  like  the  pre- 
ceding. 

2  Ordinarily  the  offspring  of  just  men  were  prosperous  and  powerful  under  the  ancient  dispensation. 
Exceptions,  however,  occurred  especially  where  their  degeneracy  provoted  divine  vengeance. 

3  The  two  terms  of  the  text  are  synonymous. 

4  The  reward  of  his  virtue.  It  may  also  bo  understood  of  alms-giving,  which  was  often  signified  by  this 
term. 

5  Relief  given  to  the  just  man  in  affliction,  is  likened  to  light  dissipating  the  darkness. 

6  These  epithets  are  applied  to  God.  Ps.  ex.  4.  His  perfections  are  displayed  in  the  relief  of  the  just 
•effected  through  His  providence. 

7  Good.    It  also  means  happy. 

8  The  text  means  that  the  just  man,  if  arraigned  before  a  public  tribunal,  shall  easily  defend  him- 
self. ^  Slander,  fiilse  charges. 

10  The  participle  expresses  better  than  the  infinitive,  the  dependence  of  the  members  of  this  portion 
of  the  sentence.  The  heart  of  the  just  man  is  prepared  for  every  malignant  charge,  because  he  con. 
fides  in  God. 

11  This  is  the  force  of  the  Hebrew  term,  to  which  the  Latin  may  be  recalled. 

12  This  denotes  his  intrepidity  in  the  midst  of  danger,  and  the  favorable  issue  of  tho  trial. 
18  This  term  is  here  taken  for  alms-giving.    Its  remembrance  and  reward  are  eternal. 

1*  The  lifting  up  of  the  horn  is  the  token  of  victory.  15  Be  disappointed. 


PSALM      CXIII.  213 

PSALM     CXII.— Hebrew    cxiii. 

Laudate,  pueri. 

Alleluia. 

Praise  the  Lord,  ye  children  :  praise  ye  the  name  of  the  Lord. 

2.  Blessed  be  the  name  of  the  Lord,  from  henceforth  now  and 
forever. 

3.  From  the  rising  of  the  sun  unto  the  going  down  of  the  same,^ 
the  name  of  the  Lord  is  worthy  of  praise. 

4.  The  Lord  is  high  above  all  nations  :  and  His  glory  above  the 
heavens. 

5.  Who  is  as  the  Lord  our  God,  who  dwelleth  on  high,  6.  and 
looketh  down  on  the  low  things  in  heaven  and  in  earth  ?^ 

7.  Raising  up  the  needy  from  the  earth,  and  lifting  up  the  poor 
out  of  the  dunghill:^ 

8.  That  he  may  place  him  with  princes,  with  the  princes  of  his 
people.*     - 

9.  Who  maketh  a  barren  woman  to  dwell  in  a  house,  the  joyful 
mother  of  children.^ 


PSALM     CXIII.— Hebrew    cxiv. 

In  exitu  Israel. 

Alleluia. 

When  Israel  went  out  of  Egypt,  the  house  of  Jacob  from  a  bar- 
barous^ people  : 


1  Mai.  i.  11.    From  east  to  west,  and  from  morning  till  night. 

2  God  dwelleth  on  high  in  heaven,  in  which  we  conceive  Him  enthroned :  He  looketh  down  on  things 
of  earth,  all  of  which,  however  abject  and  minute  they  may  appear,  are  open  to  His  sight,  and  are 
governed  by  His  providence. 

3  Allusion  is  supposed  to  be  made  to  the  use  of  the  dung  of  animals  as  fuel  by  the  poor,  which  was 
customary  in  Palestine,  from  the  scarcity  of  wood. 

■*  The  elevation  of  men  of  humble  birth  to  high  places  is  an  instance  of  the  wonderful  providence  o 
God.    David  was  raised  from  the  condition  of  a  shepherd  to  the  throne. 

6  The  blessing  of  a  numerous  offspring  was  particularly  regarded  when  [previous  sterility  had  pre- 
cluded hope.  The  conversion  of  the  gentiles  is  a  splendid  fulfillment  of  this  prophecy.  The  apostles, 
men  of  humble  birth,  became  princes  of  the  people  of  God. 

1  Exod.  xiii.  3.  The  epithet  was  originally  understood  of  their  language,  which  was  unintelligible 
to  the  Hebrews:  but  it  is  here  applied  to  their  manners  which  were  corrupt,  notwithstanding  their 
material  civilization. 


214  PSALM      CXIII. 

2.  Judea^  was  made  His  sanctuary,  Israel  His  dominion.^ 

3.  The  sea^  saw,  and  fled  :  Jordan^  was  turned  back. 

4.  The  mountains  skipped  like  rams,^  and  the  hills  like  the  lambs 
of  the  flock. 

5.  What  aileth  thee,  0  thou  sea,^  that  thou  didst  flee ;  and  thou  0 
Jordan,  that  thou  wast  turned  back  ? 

6.  Ye  mountains,  that  ye  skipped  like  rams,  and  ye  hills,  like 
lambs  of  the  flock  ? 

7.  At  the  presence  of  the  Lord  the   earth  was  moved,^  at  the 
presence  of  the  God  of  Jacob : 

8.  Who  turned  the  rock  into  pools^  of  water,  and  the  stony  hilP^ 
into  fountains  of  water. 

Hebrew    cxv. 

"1.  Not  to  us,  0  Lord,  not  to  us  ;  but  to  Thy  name  give  glory. 

2.  For  Thy  mercy,  and  for  Thy  truth's  sake :  lest  the  gentiles 
should  say  :  Where  is  their  God  ?^^ 

3.  But^^  our  God  is  in  heaven  :  He  hath  done  all  things  whatso- 
ever He  would. 

4.  The^^  idols  of  the  gentiles  are  silver  and  gold,  the  works  of  the 
hands  of  men. 

5.  They  have  mouths,  and  they  speak^^  not :  they  have  eyes,  and 
they  see  not : 

6.  They  have  ears,  and  they  hear  not :  they  have  noses,  and  they 
smell  not : 


2  Juda.     The  tribe,  not  the  country,  was  devoted  to  God,  and  made  the    chief  depositary    of 
power. 

3  Wherein  divine  power  was  displayed. 

4  The  Red  Sea.    By  a  figure  of  speech  the  sea  is  represented  as  conscious  of  the  presence  of  God,  and 
fleeing  away  tlirough  fear. 

5  The  passage  of  the  Jordan  was  long  after  the  passage  of  the  Red  Sea:  but  the  resemblance  of  the 
miracles  causes  them  to  be  joined  in  this  hymn  of  praise. 

6  This  description  is  highly  poetic.    It  may  refer  to  earthquakes,  or  thunder-storms. 

7  This  is  a  beautiful  prosopopoeia,  by  which  the  psalmist  gives  a  high  degree  of  animation  to  his 
statement,  addressing  the  sea,  as  if  it  were  a  living  being. 

8  The  text  now  reads  in  the  imperative  mood. 
»  "A  pool." 

10  "Flint." 

11  What  follows  is  a  distinct  psalm  in  Hebrew.  ' 

12  "  Why  shall  the  gentiles  say." 

13  "  And."    It  may  be  rendered  according  to  the  context :  "but,"  "for,"  etc. 

14  '•' Their  idols."    Infra  cxxxiv.  15. 

15  Wisdom  XV.  16.    It  is  in  the  future  tense  in  the  Hebrew.    The  same  remark  applies  to  the  verbs  in 
the  two  verses  which  follow. 


PSALM      CXIII.  ,         215 

7.  They  have  hands,  and  they  feel  not :  they  have  feet,  and  they 
walk  not :  neither  shall  they  cry  out  through  their  throat.^^ 

8.  Let  them  that  make  them  become  like  unto  them,^'^  and  all  such 
as  trust  in  them. 

9.  The  house  of  IsraeP^  hath  hoped^^  in  the  Lord :  He  is  their 
helper^"  and  their  protector. 

10.  The  house  of  Aaron  hath  hoped  in  the  Lord :  He  is  their 
helper  and  protector. 

11.  They  that  fear  the  Lord^^  have  hoped  in  the  Lord;  He  is  their 
helper  and  their  protector. 

12.  The  Lord  hath  been  mindful  of  us,  and  hath  blessed  us.^^ 

He  hath  blessed  the  house  of  Israel :  He  hath  blessed  the  house 
of  Aaron. 

13.  He   hath   blessed   all   that   fear   the   Lord,  both  little  and 
great.^ 

14.  May  the  Lord  add  blessings^^  upon  you :  upon  you,  and  upon 
your  children. 

15.  Blessed  be  ye  of  the  Lord,^^  who  made  heaven  and  earth. 

16.  The  heaven  of  heaven^^  is  the  Lord's  f^  but  the  earth  He  hath 
given  to  the  children  of  men.^^ 

17.  The   dead  shall  not  praise  Thee,^^  0  Lord ;  nor  any  of  them 
that  go  down  to  hell.^'^ 

18.  But  we  that  live  bless^^  the  Lord,  from  this  time  now  and 
forever.^^ 


l«  It  is  not  said  that  they  have  a  throat,  since  a  statue  is  solid. 

17  The  psalmist  prays  that  the  worshippers  of  idols  may  become  lifeless,  like  the  objects  of  their 
idolatry.    Such  prayers  proceeded  from  just  zeal  for  the  divine  worship. 

18  The  text,  as  also  St.  Jerome,  simply  has  :  '  Israel.'  Several  manuscripts  support  the  reading  of  the 
Septuagint. 

19  As  now  punctuated,  it  is  in  the  imperative  mood.  The  ancient  versions  render  it  as  the  Vulgate. 
The  change  of  person  in  the  text,  may  be  accounted  for  by  the  introduction  of  various  individuals,  or 
bands  in  colloquy. 

20  '■  Their  shield." 

21  Proselytes  may  be  meant. 

22  The  text  is  in  the  future  tense. 

23  All  classes  of  society,  and  men  in  every  stage  of  life. 
2*  Blessings  are  not  mentioned  in  the  text.    The  Lord  shall  increase  you,  more  and  more. 

25  "To  the  Lord." 

26  Tlie  repetition  of  the  noun  in  Hebrew  denotes  the  highest  heavens. 

27  Where  He  dwells,  that  is,  where  He  manifests  himself. 

28  For  their  dwelling:  but  without  renouncing  His  dominion  over  it,  for  "the  earth  is  the  Lord's,  and' 
the  fulness  thereof." 

29  Baruch  ii.  17.    The  pronoun  is  not  in  the  text :  P.  "The  dead  praise  not  the  Lord." 

30  II.  P.  "  Into  silence."  The  state  of  the  departed  is  often  described  as  a  state  of  silence,  since  they 
praise  not  God,  as  when  among  the  living, 

31  H.  P.  "But  we  will  bless  the  Lord !" 

32  "  Alleluia."    Praise  the  Lord. 


216  PSALM      CXV 


PSALM     CXIV. 

Dilext. 

Alleluia. 

I  have  loved/  because  the  Lord  will  hear  the  voice  of  •  my 
prayer.^ 

2.  Because  He  hath  inclined  His  ear  to  me  :  and  in  my  days^  I 
will  call  upon  Him.^ 

3.  The  sorrows  of  death^  have  compassed  me  :  and  the  perils  of 
helF  have  found  me. 

I  met  with  trouble  and  sorrow  'J  4.  and  I  called  upon  the  name 
of  the  Lord. 

0  Lord,  deliver  my  soul.  5.  The  Lord  is  merciful  and  just,  and 
our  God  showeth  mercy. 

6.  The  Lord  is  the  keeper  of  little  ones  :^  I  was  humbled,^  and  He 
delivered  me. 

7.  Turn,  0  my  soul,  into  thy  rest  :^^  for  the  Lord  hath  been  boun- 
tiful to  thee. 

8.  For  He^^  hath  delivered  ttiy  souP^  from  death  :  ray  eyes  from 
tears  :  my  feet  from  falling. 

9.  I  will  please^^  the  Lord  in  the  land  of  the  living.^* 


Alleluia.^ 


PSALM    CXV 

Credidi 


1  P.  "I love  the  Lord."  The  text  has  not  the  noun.  It  is  understood  to  mean,  that  the  psalmist  is 
delighted  because  God  is  ready  to  hear  his  prayers.  The  favorable  issue  of  his  former  prayers  filled  him 
with  contentment,  and  encouraged  him  to  hope  to  be  heard,  whenever  he  sought  divine  aid. 

2  "  My  voice,  my  supplication." 
'  Throughout  life. 

*  "  I  will  cry  out." 

*  Calamities  attended  with  danger  of  death. 

*  Dire  evils — deadly  griefs. 

I  In  the  Hebrew  these  words  belong  to  the  third  verse. 
8  The  weak  and  guileless. 

*  Reduced  to  a  low  state. 

10  He  encourages  himself  to  hope  in  God. 

II  H.  P.  "Thou hast  delivered." 

12  Me. 

13  H.  P.  "I  will  walk  before  the  Lord."  1*  On  earth,  amidst  his  fellow  men. 
1  In  Hebrew  this  psalm  is  a  continuation  of  the  preceding. 


PSALM      CXVI.  217 

10.  I  have  believed,  therefore  have  I  spoken  :^  but^  I  have  been 
humbled  exceedingly.^ 

11.  I  said  in  my  transport  :^  Every  man  is  a  liar.^ 

12.  What  shall  I  render  to  the  Lord,  for  all  the  things  that  He 
hath  rendered  to  me  ? 

13.  I  will  take  the  cup  of  salvation  -J  and  I  will  call  upon  the  name 
of  the  Lord. 

14.  I  will  pay  my  vows  to  the  Lord,  before  all  His  people  :  15. 
precious  in  the  sight  of  the  Lord  is  the  death  of  His  saints.* 

16.  0  Lord,  for  P  am  Thy  servant :  I  am  Thy  servant,  and  the 
son  of  Thy  handmaid. 

Thou  hast  broken  my  bonds  '}^  17.  I  will  sacrifice  to  Thee  the 
sacrifice  of  praise,  and  I  will  call  upon  the  name  of  the  Lord. 

18.  I  will  pay  my  vows  to  the  Lord  in  the  sight  of  all  His  people  : 
19.  in  the  courts  of  the  house  of  the  Lord,  in  the  midst  of  thee,  0 
Jerusalem.  ^^ 


PSALM     CXVI.  — Hebrew    cxvii. 

Laudate  Dmninum. 

Alleluia. 

0  praise  the  Lord,  all  ye  nations  :  praise^  Him,  all  ye  people. 


3  The  psalmist  having  faith  and  confidence  in  God,  invoked  Him  in  His  distress.  The  apostle  applies 
the  text  to  the  preachers  of  the  gospel,  who  speak  from  an  intimate  conviction  of  its  truth :  "  Having 
the  same  spirit  of  faith  :  as  it  is  written :  '  I  have  believed,  therefore  I  have  spoken  ;'  we  also  believe ; 
and  therefore  we  speak :  knowing  that  He  who  raised  up  Jesus,  will  raise  up  us  also  with  Jesus,  and 
place  us  with  you."    2  Cor.  iv.  13. 

3  The  text  has  no  conjunction. 

*  This  was  the  occa.sion  of  his  prayer  for  help. 

3  In  his  excited  state  of  mind.  The  Hebrew  term  signifies  trepidation,  haste  arising  from  alarm, 
flight.    See  Ps.  xxx.  23.    1  Kings  xxiii.  26. 

6  Rom.  iii.  4.  The  psalmist  found  by  experience  that  men  fail  to  fulfil  their  promises,  so  that  it  is 
rain  to  hope  in  them. 

7  The  thanksgiving  cup  for  deliverance  obtained.  As  in  the  celebration  of  the  passover,  it  was  usual 
to  send  round  a  wine-bowl,  of  which  the  head  of  the  family  first  drank,  so  on  other  occasions  it  appears 
to  have  been  customary  to  acknowledge  divine  favors  with  a  similar  rite,  probably  in  connection  with 
the  offering  of  a  victim  of  thanksgiving. 

8  Jansens  remarks,  that  the  meaning  is,  that  Gocf  guards  the  lives  of  his  servants  as  something  pre- 
cious, which  He  does  not  suffer  the  wicked  to  destroy.  Olshausen  suspects  that  the  text  has  suffered, 
which  should  read :  "  Precious  in  the  sight  of  the  Lord  is  the  life  of  His  servants.  He  does  not  give 
them  over  to  death." 

5  "  I,  0  Lord."    The  pronoun  is  repeated  with  emphasis. 

10  As  one  who  is  liberated  from  a  dungeon,  the  psalmist  feels  grateful  for  his  deliverance  from 
e5uff"ering. 

11  This  suits  the  people  on  their  return  from  captivity. 

1  The  term  here  employed  signifies  to  soothe  by  praise.  St.  Paul  quotes  this  with  other  passages,  to 
prove  that  the  call  of  the  gentiles  was  an  act  of  divine  mercy.    Hom.  xv.  8-11. 


218  PSALM      CXVII. 

2.  For  His  mercy  is   confirmed^  upon  us  :  and  the  truth  of  the 
Lord  remaineth^  forever. 


PSALM     CXVII.  — Hebrew    cxviii. 

Oonjitemini  Domino. 

Alleluia.^ 

Give  praise  to  the  Lord,  for  He  is  good  :  for  His  mercy  endureth 
forever.^ 

2.  Let  Israel  now  say,  that  He  is  good  :  that  His  mercy  endureth 
forever. 

3.  Let  the  house  of  Aaron^  now  say,  that  His  mercy  endureth 
forever. 

4.  Let  them  that  fear  the  Lord  now  say,  that  His  mercy  endureth 
forever. 

5.  In  my  trouble''  I  called  upon  the  Lord :  and  the   Lord  heard 
me,  and  enlarged  me.'^ 

6.  The  Lord  is  my  helper  :^  I  will  not  fear  what  man  can  do  to 
me. 

7.  The  Lord    is    my  helper  -J    and   I  will    look    over   my    ene- 
mies.^ 

8.  It  is  good  to  confide  in  the  Lord,  rather   than  to  have  confi- 
dence in  man : 

9.  It   is    good   to   trust   in   the   Lord,    rather  than   to  trust   in 
princes. 


2  Strengthened.    The  mercy  of  God  was  more  strikingly  displayed. 

8  There  is  no  verb  in  the  text.  The  truth  of  the  Lord  is  forever  in  the  church,  '•  which  is  the  house 
of  the  living  God,  the  pillar  and  ground  of  the  truth."    1  Tim.  iii.  15. 

1  In  the  text  this  is  put  at  the  end  of  the  preceding  psalm. 
[2i  2  The  latter  member  of  the  two  first  verses  is  as  a  chorus,  which  is  repeated  in  the  last  verse  like- 
wise.   In  the  third  and  fourth  verses  the  mention  of  divine  goodness  is  omitted,  and  mercy  alone  is 
celebrated. 

3  The  same  distinction  of  Israel,  the  house  of  Aaron,  and  those  that  fear  the  Lord  is  found  in  psalm 
cxiii.  The  people,  the  priests  and  Levites,  and  in  general  all  who  fear  God,  such  as  the  proselytes  par- 
ticularly, are  called  on  to  proclaim  Ilis  mercy.  4  H.  P.  "In  distress." 

6  V,  "  Eocaudivit  me  in  latitudine."  This  literally  expresses  the  Hebrew,  although  the  accusative  case 
might  better  be  used.  The  sense  is  that  God  heard  his  prayer,  and  brought  him  out  of  straits  as  into  a 
spacious  place. 

6  Ileb.  xiii.  6.  II.  "  The  Lord  is  to  me."  P.  "  on  my  side."  This  may  be  understood  as  spoken  by 
Christ. 

7  The  text  may  be  rendered :  "  Among  my  helpers."  A  different  punctuation  gives  the  meaning  of 
the  Vulgate. 

8  The  meaning  is :  I  will  see  the  overthrow  ot  my  enemies. 


PSALM      CXVII.  219 

10.  All  nations  compass  me  about :  and^  in  the  name  of  the  Lord^^ 
I  have  been  revenged  on  them.^^ 

11.  Surrounding  me,  they  compass  me  about  :^^  and  in  the  name 
of  the  Lord  I  have  been  revenged  on  them. 

12.  They  surrounded  me  like  bees,  and  they  burned  like  fire 
among  thorns  :^^  and  in  the  name  of  the  Lord  I  was  revenged  on 
them. 

13.  I  was  pushed  violently^*  that  I  might  fall :  but  the  Lord  sup- 
ported me. 

■^    14.  The  Lord  is  my  strength  and  my  praise  :^^  and  He  is  become 
my  salvation. 

15.  The  voice  of  rejoicing  and  of  salvation  is  in  the  tabernacles 
of  the  just. 

16.  The  right  hand  of  the  Lord  hath  wrought  strength  :^^  the 
right  hand  of  the  Lord  hath  exalted  me  :  the  right  hand  of  the  Lord 
hath  wrought  strength.^'^ 

17.  I  shall  not  die,  but  shall  live :  and  shall  declare  the  works  of 
the  Lord. 

18.  The  Lord  chastising  hath  chastised*^  me:  but  He  hath  not 
delivered  me  over  to  death. 

19.  Open  ye  to  me  the  gates  of  justice  ;^®  I  will  go  in  to  them, 
and  give  praise  to  the  Lord.  20.  This  is  the  gate  of  the  Lord,  the 
just  shall  enter  into  it. 

21.  I  will  give  glory  to  Thee,  because  Thou  hast  heard  me,  and  art 
become  my  salvation. 

22.  The  stone  which  the  bu^ilders  rejected :  the  same  is  become  the 
head  of  the  corner.^ 


9  There  is  no  conjunction  in  the  text.  ^ 

10  Relying  on  His  power  :  moved  by  zeal  for  His  honor. 

11  The  text  is  in  the  future.    The  Vulgate,  after  the  Septuagint..  renders  it  in  the  past. 

12  H.  P.  "They  compassed  me  about:  yea,  they  compassed  me  about." 

13  H.  P.  "They  are  quenched  as  the  fire  of  thorns,"  which  makes  a  crackling  noise,  but  soon  dies  out. 
1*  H.  ".'Pushing,  Thou  didst  push  me   that  I  might  fall."     P.  "Thou  hast  pushed  sore  at  me."    The 

psalmist  represents  the  efForts[of  his  enemy  as  of  one  seeking  to  throw  him  over  a  precipice. 

16  "My  song" — its  subject. 

10  Va  the  text  this  is  attached  to  the  preceding  verse,  which  is  wrong  in  the  judgment  of  Schegg,  the 
Vulgate  edition  being  supported  by  the  context.  The  meaning  is,  that  God  had  powerfully  succored 
His  servant. 

17  H.  P.  The  right  hand  of  the  Lord  is  exalted." 

18  The  repetition  of  the  same  verb  in  difiFerent  forms  is  a  well-known  Hebraism.  The  Lord  severely 
chastised  him,  but  did  not  deliver  him  over  to  death.    This  was  true  to  the  letter  of  David. 

18  The  gates  of  the  holy  place  are  so  styled,  because  just  men  shall  enter  by  them  to  perform  acts  of 
duty  to  God  :  but  the  holier  temple,  the  church,  seems  to  be  specially  meant. 

20  Sustaining  both  walls  at  the  juncture,  in  the  foundation.  This  is  to  be  understood  of  Christ,  in 
whom  Jews  and  Gentiles  unite  to  form  the  church.  Isai.  xxviii.  16.  Matt.  xxi.  42.  Luke  xx.  17.  Acta 
iv.ll.    Rom.ix.33.    1  Pet.  ii.  7. 


220  PSALM      CXVIII. 

23.  This  is  the  Lord's  doing :  and  it  is  wonderful  in  our 
eyes. 

24.  This  is  the  day  which  the  Lord  hath  made  :  let  us  be  glad, 
and  rejoice  therein. 

25.  0  Lord,  save^^  me :  0  Lord,  give  good  success.  26.  Blessed 
be  he  that  cometh  in  the  name  of  the  Lord. 

We  have  blessed  you  out  of  the  house  of  the  Lord.  27.  The 
Lord  is  God,  and  He  hath  shone  upon  us. 

Appoint  a  solemn  day,^^  with  shady  boughs,  even  to  the  horn^^  of 
the  altar. 

28.  Thou  art  my  God,  and  I  will  praise  Thee :  Thou  art  my  God, 
and  I  will  exalt  Thee. 

I  will  praise^*  Thee,  because  thou  hast  heard  me,  and  Thou  art 
become  my  salvation. ^^ 

29.  0  praise  ye  the  Lord,  for  He  is  good :  for  His  mercy  endureth 
forever. 


PSALM     CXVIII.  — Hebrew    cxix. 

BeMi  immaculaii. 


Alleluia.^ 


ALEPH. 


Blessed  are  the  undefiled  in  the  way,  who  walk  in  the  law^  of  the 
Lord. 

2.  Blessed  are  they  that  search*  His  testimonies ;  that  seek  Him 
with  their  whole  heart. 


21  II.  P.  "  Save  now,  I  beseech  Thee."  It  is  understood  as  a  prayer  of  the  people  for  their  prince.  It 
was  repeated  by  the  children,  as  our  Lord  entered  Jerusalem. 

22  P.  "Bind  the  sacrifice  with  cords,  even  Tinto  the  horns  of  the  altar."  The  translation  of  the  Sep- 
tuagint  and  Vulgate,  which  is  followed  by  Luther  and  many  Protestant  commentators,  is  understood  of 
thick  branches  of  trees  employed  for  ornament,  up  to  the  very  altar,  on  the  feast  of  tabernacles. 

23  "Horns,"  that  is  the  corners. 
2*  Glorify. 

25  This  verse  is  not  in  the  Hebrew :  it  is  the  same  as  the  twenty-first  verse. 

1  This  is  not  in  the  text. 

2  This  is  the  first  letter  of  the  Hebrew  alphabet,  and  commences  each  of  the  first  eight  verses.  Each 
letter  in  succession  commences  eight  verses,  as  marked  aibove. 

3  The  law  of  God  is  mentioned  in  some  way  in  every  verse  but  one,  the  122d,  of  this  long  psalm. 

4  The  Hebrew  term  generally  means  to  observe,  or  watch,  and  sometimes  to  keep.  It  is  rendered  by 
the  word  "  search"  throughout  this  psalm,  v.  22.  23.  34.  66.  69.  100.  115.  129. 145.  To  search,  as  here 
applied,  means  to  attend  to  the  law  as  a  rule  of  conduct.  '  Seeking'  in  the  other  member  of  tlic  verse  is 
equivalent. 


PSALM      CXVIII.  221 

3.  For  thej  that  work  iniquity,  have  not  walked  in  His  ways.^ 

4.  Thou  hast  commajided  Thy  commandments^  to  be  kept  most 
diligently. 

5.  0  !  that  my  ways  may  be  directed  to  keep  Thy  precepts/ 

6.  Then  shall  I  not  be  confounded,  when  I  shall  look  into  all 
Thy  commandments. 

7.  I  will  praise  Thee  with  uprightness  of  heart,  when  I  shall  have 
learned  the  judgments  of  Thy  justice.^ 

8.  I  will  keep  Thy  precepts  :  0 !  do  not  Thou  utterly  forsake 
me. 

BETH. 

9.  By  what  doth  a  young  man  correct^  his  way  ?  by  observing  Thy 
words. 

10.  With  my  whole  heart  have  I  sought  after  Thee ;  let  me  not 
stray  from  Thy  commandments. 

11.  Thy  words  have  I  hidden  in  my  heart,  that  I  may  not  sin 
against  Thee. 

12.  Blessed  art  Thou,  0  Lord  :  teach  me  Thy  precepts. 

13.  With  my  lips  I  have  declared  all  the  judgments  of  Thy 
mouth. 

14.  I  have  been  delighted  in  the  way  of  Thy  testimonies,  as  in  all 
riches.^" 

15.  I  will  meditate  on  Thy  commandments  :  and  I  will  consider 
Thy  ways. 

16.  I  will  think  of  Thy  precepts  :  I  will  not  forget  Thy  words. 

GIHMEL. 

17.  Deal  bountifully  with  Thy  servant :  enliven  me,"  and  I  shall 
keep  Thy  words. 

18.  Open  Thou  my  eyes  :  and  I  will  consider  the  wondrous  things 
of  Thy  law. 


6  H.  p.  "  They  also  do  no  iniquity :  they  walk  in  His  ways." 

6  The  original  term  may  be  rendered  "  decrees." 

7  It  is  so  translated  by  St.  Jerome. 

8  Thy  just  judgments. 

^  H.  P.  "  Cleanse,"  that  Ib.  keep  himself  undefiled.     It  does  not  here  express  the  correction  of  evil 
habits,  but  the  formation  of  character,  by  a  correct  line  of  conduct. 

10  Above  all  riches.    Olshausen  insists  that  this  is  the  force  of  the  Hebrew. 

11  H.  "I  shall  live;"  that  is,  if  Thou  dealest  bountifully  with  me,  I  shall  continue  in  life,  and  shall 
keep  Thy  words. 


222  PSALM      CXVIII. 

19.  I  am  a  sojourner  on  the  earth  :  hide  not  Thy  commandments 
from  me.^^ 

20.  My  soul  hath  ardently  longed^^  for   Thy  judgments,  at   all 
times. 

21.  Thou  hast  rebuked  the  proud:  they  who  turn  away^^  from  Thy 
commandnients  are  cursed. 

22.  Remove  from  me   reproach  and   contempt :  because  I  have 
sought  after  Thy  testimonies. 

23.  For^^  princes  sat,  and  spake  against  me :  but^^  Thy  servant 
was  employed^^  in  Thy  statutes. 

24.  For  Thy  testimonies  are  my  meditation  :^^  and^^  Thy  precepts 
my  counsel.^^ 

DALETH. 

25.  My  soul  hath  cleaved  to  the  pavement  :^^  quicken  Thou  me 
according  to  Thy  word. 

26.  I  have  declared  my  ways,^^  and  Thou  hast  heard  me :  teach  me 
Thy  statutes. 

27.  Make  me  to  understand  the  way  of  Thy  precepts  :^^  and  I  shall 
speak  of^*  Thy  wondrous  works. 

28.  My  soul  hath   slumber ed^^  through  heaviness :  strengthens^ 
Thou  me  in  Thy  words. 

29.  Remove  from  me  the  way  of  iniquity  t^^  and  out  of  Thy  law 
have  mercy  on  me.^^ 


12  Give  knowledge  to  me,  and  guide  me  in  my  pilgrimage. 

13  p.  "My  soul  breaketli  for  the  longing  that  it  Jiath.^'    Olshausen  regards  this  meaning  as  uncertain. 
The  Syriac  and  Chaldean  versions  agree  with  the  Septuagint  and  Vulgate. 

1*  Apostates  and  prevaricators. 

15  Even.    . 

1<5  There  is  no  conjunction  in  the  text. 

17  p.  '•  Did  meditate." 

18  H.  P.  "Delight."    Bellarmin  observes  that  the  Vulgate  translation  of  this  passage  should  be  so 
understood  as  to  harmonize  with  the  text. 

19  The  conjunction  is  wanting. 

20  p.  "Counsellors."    II.  "  the  men  of  my  counsel."    The  divine  testimonies  are  as  faithful  and  wise 
advisers,  to  direct  us  in  the  most  important  concerns. 

21  H.  P.  "  Dust."   He  fell  as  one  cast  to  the  ground,  and  at  the  point  of  death. 

22  I  have  laid  before  Thee  my  wants:  or  I  have  acknowledged  my  evil  doings. 

23  Orders  such  as  an  authorized  superintendent  gives:  it  here  means  divine  precepts. 

24  St.  Jerome  translates  it  to  this  effect. 

25  II.  "Dropped,"  as  melting  wax.    P.  "  My  soul  melteth  away  for  very  heaviness." 

26  n.  '•  Raise  me  up." 
ST  H.P,  "Lying." 

28  p,  "  Grant  me  Thy  law  graciously."    The  Vulgate  may  bear  this  meaning.    Show  mercy  and  favor 
to  me,  by  communicating  to  me  the  knowledge  and  love  of  Thy  law. 


PSALM      CXVIII.  223 

30.  I  have  chosen  the  way  of  truth :  Thy  judgments  I  have  not 
forgotten.^^ 

31.  I  have  stuck  to  Thy  testimonies,  0  Lord :  put  me  not  to 
shame.^^ 

32.  I  have  run  the  way  of  Thy  commandments,  when  Thou  didst 
enlarge  my  heart. 

HE. 

33.  Set  before  me  for  a  law^^  the  way  of  Thy  statutes,   0  Lord  : 
and  I  will  always  seek  after  it.^ 

34.  Give  me  understanding,  and  I  will  search   Thy  law  :  and  I 
will  keep  it  with  my  whole  heart. 

35.  Lead  me  into  the  path  of  Thy  commandments  :  for  this  same 
I  have  desired.^ 

36.  Incline  my  heart  unto  Thy  testimonies,  and  not  to  covetous- 
ness. 

37.  Turn  away  my  eyes  that  they  may  not  behold  vanity  :  quicken 
me  in  Thy  way. 

38.  Establish  Thy  word  to  Thy  servant,  in  Thy  fear.^^ 

39.  Turn  away  my  reproach,  which  I  have  apprehended :  for  Thy 
judgments  are  delightful.^ 

40.  Behold,  I  have  longed  after  Thy  precepts :  quicken  me  in  Thy 

justice. 

yAU. 

41.  Let  Thy  mercy^  also  come  upon  me,  0  Lord :  Thy  salvation 
according  to  Thy  word. 

42.  So  shall  I  answer  them^^  that  reproach  me  in  any  thing :  that^ 
I  have  trusted  in  Thy  words. 

43.  And  take  not  Thou  the  word  of  truth  utterly^^  out  of  my 
mouth  :  for  in  Thy  words'**^  I  have  hoped  exceedingly. 


29  II,  P.  "I  have  laid  before  me." 

"J  H.  The  text  ia  in  the  future. 

»1  H.P.  "Teach  me." 

»  H.  P.  "I  shall  keep  it  unto  the  end." 

33  H.P.  "Therein  do  I  delight." 

■  M  H.  P.  '•'  Stablish  Thy  word  unto  Thy  servant  toJio  is  devoted  to  Thy  fear."    The  work  of  God  is  His 
promise  made  to  those  who  cherish  His  fear,  or  the  word  which  is  directed  to  excite  this  holy  fear. 

35  11.  P.  «-Good."    The  goodness  and  excellence  of  the  divine  judgments  inspire  him  with  hope  that 
he  may  escape  the  ignominy  which  he  apprehended. 

38  H.  P.  Mercies. 

S7  H.  P.  Him. 

38  H.P.  "For." 

39  Do  not  suffer  me  to  cease  to  proclaim  Thy  truth,  through  fear  of  men. 
*o  H.  P.  "  Judgments." 


224  PSALM      CXVIII. 

44.  So  shall  I  always  keep  Thy  law,  forever  and  ever. 

45.  And  I  walked  at  large  :^^  because  I  have  sought  after  Thy 
commandments. 

46.  And  I  spake^^  of  Thy  testimonies  before  kings  :  and  I  was  not 
ashamed. 

47.  I  meditated^^  also  on  Thy  commandments,  which  I  loved. 

48.  And  I  lifted^*  up  my  hands  to  Thy  commandments,  which  I 
loved :  and  I  spake  of  Thy  precepts.^^ 

ZAIN. 

49.  Be  Thou  mindful  of  Thy  word^Ho  Thy  servant,  in  which  Thou 
hast  given  me  hope. 

50.  This  hath  comforted  me  in  my  humiliation:  because  Thy  word 
hath  enlivened  me. 

51.  The  proud  did  iniquitously  altogether  :*''  but  I  turned  not  from 
Thy  law. 

52.  I  remembered,  0  Lord,  Thy  judgments  of  old :  and  I  was 
comforted. 

53.  Horror'^  hath  seized  on  me,  because  of  the  wicked  that  forsake 
Thy  law. 

54.  Thy  precepts  were  the  subject  of  my.  song,  in  the  place^  of 
my  pilgrimage. 

5b.  In  the  night  I  have  remembered  Thy  name,  0  Lord  :  and  have 
kept  Thy  law. 

56.  This  happened  to  me,   because  I  sought   after^^   Thy   pre- 
cepts. 

HETH. 

57.  0  Lord,  my  portion,  I  have  said,  I  would  keep  Thy  law.^^ 

58.  I  entreated  Thy  face"'"'^  with  all  my  heart ;  have  mercy  on  me 
according  to  JEhy  word. 


*i  II.  p.  *'I  will  Wiilk  at  liberty,"  as  one  who  is  free  and  happy. 

42  St.  Ambrose,  quoting  this  text,  observes:  "Nothing  is  so  dangerous  before  God,  so  disgraceful 
before  men,  as  for"  a  priest  to  shrink  from  declaring  his  real  sentiments."    Ep.  ad  Theodos.  I.  II  Ep.xvii. 

43  II.  P.  "I  will  delight  myself  in." 

4*  For  the  fulfilment  of  the  commandments. 

45  This  is  conformable  to  the  translation  of  St.  Jerome. 

4S  H.  P.  "  The  word." 

47  H.  P.  "  Have  had  me  greatly  in  derision."  i 

48  This  is  the  translation  of  St.  Jerome.  Defectio,  which  the  Vulgate  here  employs,  is  fainting,  caused 
by  horror.  49  n.  p.  "House."  w  H.  P.  "I  have  kept." 

&l  II.  P.  "  Thy  words."    The  meaning  seems  to  be,  that  the  portion  and  lot  of  the  psalmist  were  to 
keep  the  divine  words.   In  his  affliction  he  hi\d  thought  on  this,  and  resigned  himself  to  suffering. 
63  This  is  a  Hebraism  for  "  Thee." 


PSALM      CXVIII.  225 

59.  I  have  thought  on  my  ways :  and  turned  my  feet  unto  Thy 
testimonies. 

60.  I  am  ready,  and   am  not  troubled  :^  that  I  may  keep  Thy 
commandments. 

61.  The  cords  of  the  wicked  have  encompassed  me  :^  but^  I  have 
not  forgotten  Thy  law. 

62.  I  rose  at  midnight  to  give  praise  to  Thee,  for  the  judgments 
of  Thy  justice. 

63.  I  am  a  partaker^®  with  all  them  that  fear  Thee,  and  that  keep 
Thy  commandments. 

64.  The  earth,   0  Lord,  is  full  of  Thy  mercy :  teach  me   Thy 
precepts. 

TETH. 

6b.  Thou  hast  done  well  with  Thy  servant,  0  Lord,  according  to 
Thy  word. 

66.  Teach  me  goodness,  and  discipline,^''  and  knowledge :  for  I  have 
believed  Thy  commandments. 

67.  Before  I  was  humbled,  I  offended :  therefore^  have  I  kept 
Thy  word. 

68.  Thou  art  good :  and  in  Thy  goodness^^  teach  me  Thy  pre- 
cepts. 

69.  The  iniquity  of  the  proud  hath  been  multiplied  over  me  :^' 
but  I  will  seek  Thy  commandments  with  my  whole  heart. 

70.  Their  heart  is  curdled  like  milk  :^^  but  I  have  meditated^  on 
Thy  law. 

71.  It  is  good  for  me  that  Thou  hast  humbled  me,^  that  I  may 
learn  Thy  precepts.  , 


»3  H.  P.  "I  made  haste  and  delayed  not."    His  readiness  and  fixed  determination  to  fulfil  thedirine 
commandments  are  signified. 
6*  As  toils  to  ensnare  him. 

55  The  conjunction  is  not  in  the  text. 

56  By  sympathy,  and  in  desire. 

57  The  Hebrew  term  signifies  taste,  and  is  used  for  correct  judgment.  The  passage  may  be  trans- 
lated :  Teach  me  the  excellence  of  judgment  and  knowledge. 

58  II.  p.  "But  now." 

59  H.  p.  "  And  doest  good." 

CO  H.  P.  "  The  proud  have  forged  a  lie  against  me." 

61  H.  P.  "Their  heart  is  as  fat  as  grease."  St.  Jerome  is  followed  by  the  Protestant  interpreters. 
Dullness  and  stupidity  are  signified  by  the  comparison.  The  same  letters  with  different  points  give  the 
meaning  of  the  Vulgate. 

62  H.P.  "I delight  in." 

«3  H.  P.  "  That  I  have  been  aflictcd." 

15 


226  PSALM      CXVIII. 

72.  The  law  of  Thy  mouth  is  good*^^  to  me,  above  thousands  of 
gold  and  silver. 

JOD. 

73.  Thy  hands  have  made  me  and  formed  me  :  give  me  under- 
standing, and  I  will  learn  Thy  commandments. 

74.  They  that  fear  Thee  shall  see  me,  and  shall  be  glad ;  because 
I  have  greatly  hoped^^  in  Thy  words. 

75.  I  know,  0  Lord,  that  Thy  judgments  are  just :  and  in  Thy 
truth^^  Thou  hast  humbled  me. 

76.  0  !  let  Thy  mercy  be  for  my  comfort,  according  to  Thy  word 
unto  Thy  servant. 

77.  Let  Thy  tender  mercies  come  to  me,  and  I  shall  live  :  for  Thy 
law  is  my  meditation.^ 

78.  Let  the  proud  be  put  to  shame,  because  they  have  done 
unjustly  towards  me  ;^  but  I  will  be  employed  in  Thy  command- 
ments. 

79.  Let  them  that  fear  Thee,  turn  to  me,^  and  they  that  know 
Thy  testimonies. 

80.  Let  my  heart  be  undefiled  in  Thy  precepts,  that  I  may  not  be 
confounded. 

CAPH. 

8L  My  soul  hath  fainted  after  Thy  salvation:  and  in  Thy  word  I 
have  very  much  hoped. 

82.  My  eyes  have  failed  for  Thy  word,  saying :  When  wilt  Thou 
comfort  me  ? 

83.  For  I  am  become  like  a  bottle^*^  in  the  frost ;  I  have  not  for- 
gotten Thy  precepts. 

84.  How  many  are  the  days  of  Thy  servant :  when  wilt  Thou 
execute  judgment  on  them  that  persecute  me  J 

85.  The  wicked  have  told  me  fables,^^  but  not  as  Thy  law. 


64  The  positive  here  has  the  force  of  a  comparative.    The  divine  law  is  better  than  thousands  of  gold. 

65  I  have  confidently  vraited  for  their  fulfilment.  The  sight  of  a  servant  of  God  blessed  and  protected 
by  Him  is  calculated  to  lead  others  to  the  divine  service.    The  Hebrew  may  be  understood  as  a  wish. 

66  In  conformity  with  Thy  just  decrees,  truthfully,  faithfully. 

67  H,  I>,  <:  Delight." 

68  p.  ««They  dealt  perversely  with  me,  without  a  cause." 

60  To  unite  with  him  in  serving  God,  and  supporting  the  cause  of  virtue. 

70  H.  P.  "Like  a  bottle  in  the  smoke."  Leathern  flasks,  such  as  were  then  used,  when  hung  up  in  a 
chimney,  were  parched  and  shrivelled  up  by  the  smoke,  whilst  the  wine  within  them  was  improved. 
The  psalmist  was  thus  reduced  by  adversity  to  a  state  of  great  distress.  The  term  rendered  smoke,  may 
also  mean  vapor,  or  cloud.    The  Vulgate,  after  the  Septuagint,  translates  it  frost. 

71  St.  Jerome's  version  is  to  this  effect:  "Tlie  proud  havedugpits  forme,  which  are  not  according  to 
Thy  law."  P.  follows  him.  The  \ u\ga,tG  fabulationes  may  be  understood  of  charges  made  against  him. 
The  Hebrew  term  translated  pits,  may  also  mean  discourses. 


PSALM      CXVIII.  227 

86.  All   thy   statutes   are    truth  :''^    they^^   have   persecuted  me 
unjustly  'J^  do  Thou  help  me. 

87.  They  had  almost  made  an  end  of  me  upon  earth :  but  I  have 
not  forsaken  Thy  commandments. 

88.  Quicken  Thou  me  according  to  Thy  mercy  :  and  I  shall  keep 
the  testimonies  of  Thy  mouth. 

LAMED. 

89.  Forever,  0  Lord,  Thy  word  standeth  firm  in  heaven : 

90.  Thy  truth  unto  all  generations:  Thou  hast  founded  the  earth, 
and  it  continueth. 

91.  By   Thy  ordinance  the  day  goeth   on :  for   all  things   serve 
Thee.7^ 

92.  Unless  Thy  law  had  been  my  meditation,''^  I  had  then  perhaps 
perished  in  my  abjection. 

93.  Thy  precepts  I  will  never  forget :  for  by  them  Thou  hast  given 
me  life. 

94.  I  am  Thine,  save  Thou   me :  for  I  have   sought   Thy  pre- 
cepts. 

95.  The  wicked  have  waited  for  me,  to  destroy  me  :  I  have  under- 
stood^'' Thy  testimonies. 

•  96.  I  have  seen  an  end  of  all  perfection  -J^  Thy  commandment  is 
exceeding  broad. 

HEM. 

97.  0  how  have  I  loved  Thy  law,  0  Lord  !  it  is  my  meditation  all 
the  day. 

98.  Through  Thy  commandment.  Thou  hast  made  me  wiser  than 
my  enemies  :  for  it  is  ever  with  me. 

99.  I  have  understood  more  than  all  my  teachers  :  because  Thy 
testimonies  are  my  meditation. 

100.  I  have  had  understanding  above^^  ancients ;  because  I  have 
sought  Thy  commandments. 


72  True  and  sure,  with  certainty  of  reward  for  those  who  keep  them. 

73  His  enemies. 

74  Falsely,  groundlessly. 

76  p.  "  They  continue  this  day  according  to  Thy  ordinances :  for  all  are  Thy  servants."  Earth  and 
heaven  go  on  in  their  course,  in  obedience  to  the  laws  given  them  by  the  Creator,  whose  will  they 
necessarily  fulfil. 

76  Delight. 

77  P.  "I  will  consider :"  that  is  apply  myself  to  understand. 

78  He  saw  that  all  earthly  things,  however  perfect,  were  limited,  and  would  come  to  an  end. 

79  p,  "The  ancients."    The  article  here  changes  the  meaning.    Aged  men  of  his  own  time  are  meant. 


228  PSALM      CXVIII. 

101.  I  have  restrained  my  feet  from  every  evil  way ;  that  I  may 
keep  Thy  words. 

102.  I  have  not  declined  from  Thy  judgments;  because  Thou  hast 
set  me  a  law.^° 

103.  How  sweet  are  Thy  words  to  my  palate  !  more  than  honey 
lo  my  mouth. 

104.  By  Thy  commandments  I  have  had  understanding :  therefore 
have  I  hated  every  way  of  iniquity.^ 

NUN. 

105.  Thy  word  is  a  lamp  to  my  feet,  and  a  light  to  my  paths. 

106.  I  have  sworn,  and  I  am  determined  to  keep  the  judgments  of 
Thy  justice. 

107.  I  have  been  humbled,  0  Lord,  exceedingly :  quicken  Thou 
me  according  to  Thy  word. 

108.  The  free  offerings  of  my  mouth  make  acceptable,  0  Lord : 
and  teach  me,  Thy  judgments. 

109.  My  soul  is  continually  in  my  hands  :^^  and  I  have  not  for- 
gotten Thy  law. 

110.  Sinners  have  laid  a  snare  for  me :  but  I  have  not  erred  from 
Thy  precepts. 

111.  I  have  purchased  Thy  testimonies  for  an  inheritance  forever : 
because  they  are  the  joy  of  my  heart. 

112.  I  have  inclined  my  heart  to  do  Thy  precepts  forever,  for  the 
reward.^ 

SAMECH. 
I 

113.  I  have  hated  the  unjust  :^*  and  have  loved  Thy  law. 

114.  Thou  art  my  helper  and  my  protector  :^  and  in  Thy  word  I 
have  greatly  hoped. 

115.  Depart  from  me,  ye  malignant :  and  I  will  search  the  com- 
mandments of  my  God. 

116.  Uphold  me  according  to  Thy  word,  and  I  shall  live :  and  let 
me  not  be  confounded  in  my  expectation. 


80  p   «  Taught  rae."    The  Hebrew  term  for  law  is  derived  from  this  verb. 
8'  Falsehood. 

82  My  life  ia  always  in  peril,  as  something  that  may  be  snatched  out  of  the  hand. 

83  The  term  signifies  extremity.     It  is  rendered  to  the  end  v.  33.    In  some  places  it  means  'because, 
as  Gen.  xxii.  18,  and  implies  recompense  for  a  good  action. 

8*  Men  of  doubtful  character,  skeptics,  deceivers,  or  the  insane  votaries  of  pleasure. 
85  H.  P.  "  My  hiding  place,  and  my  shield." 


PSALM      CXVIII.  229 

117.  Help  me,  and  I  shall  be  saved :  and  I  will  meditate  always  on 
Thy  precepts.^^ 

118.  Thou  hast  despised^^  all  them  that  fall  off  from  Thy  judg- 
ments ;  for  their  thought  is  unjust.^ 

119.  I  have  accounted  all  the  sinners  of  the  earth  prevaricators  :^^ 
therefore  have  I  loved  Thy  testimonies. 

120.  Pierce  Thou  my  flesh^^  with  Thy  fear :  for  I  am  afraid  of 
Thy  judgments. 

AIN. 

121.  I  have  done  judgment  and  justice :  give  me  not  up  to  them 
that  oppress  me.^^ 

122.  Uphold^^  Thy  servant  unto  good :  let  not  the  proud  oppress 
me. 

123.  My  eyes  have  fainted  after  Thy  salvation,^^  and  for  the  word 
of  Thy  justice. 

124.  Deal  with  Thy  servant  according  to  Thy  mercy :  and  teach 
me  Thy  precepts. 

125.  I  am  Thy  servant :  give  me  understanding  that  I  may  know 
Thy  testimonies. 

126.  It  is  time  0  Lord,  to  act  :^*  they  have  made  void  Thy  law.^^ 

127.  Therefore  have  I  loved  Thy  commandments  above  gold^^  and 
the  topaz. 

128.  Therefore  was  I  directed^  to  all  Thy  commandments  :  I  have 
hated  all  wicked  ways.^^ 

PHE. 

129.  Thy  testimonies  are  wonderful:  therefore  my  soul  hath  sought 
them. 


88  P.  "  And  I  will  have  respect  to  Thy  statutes  continually." 

87  p^  "  Trodden  down."    Thren.  i.  15.    Rosenmiiller  strongly  supports  the  Vulgate  translation,  with 
which  the  Syriac  version  agrees.    Olshausen  likewise  adopts  it. 

88  p.  "Their  deceit  is  falsehood." 

89  P.  "  Thou  puttest  away  all  the  wicked  of  the  earth  like  dross." 

90  P.  '•  My  flesh  trembleth  for  fear  of  Thee."    The  judgments  of  God  on  the  wicked  filled  the  psalmist 
with  terror. 

w  P.  "  Mine  oppressors."     Ccdumnior,  in  the  Vulgate,  has  this  force. 

92  The  Hebrew  means  to  go  surety.    It  must  here  have  a  figurative  signification.    God  is  implored  to 
secure  His  servant  from  oppression. 

93  Succor,  deliverance. 

94  To  execute  justice  on  proud  sinners. 

95  St.  Jerome  translates  it :  " prcevaricati  sunV 

96  Gold,  without  alloy,  purified. 

97  P.  "I  esteem  all  Thy  precepts  concerning  all  things  to  be  right." 

98  p.  a  Every  false  way." 


230  PSALM      CXVIII. 

130.  The   declaration^^  of   Thy  words   giveth  light :    and  giveth 
understanding  to  little  ones. 

131.  I  opened  my  mouth,  and  panted:  because  I  longed  for  Thy 
commandments. 

132.  Look  Thou  upon  me,  and  have  mercy  on  me,  as  Thou  usest^ 
to  do^*^  to  them  that  love  Thy  name. 

133.  Direct  my  steps  according  to  Thy  word;  and  let  no  iniquity^^^ 
have  dominion  over  me. 

134.  Redeem  me  from  the  oppressions^  of  men:  that  I  may  keep 
Thy  commandments. 

135.  Make  Thy  face  to  shine  upon  Thy  servant :  and  teach  me 
Thy  precepts. 

136.  My  eyes  have  sent  forth  springs   of  water  ^^''^  because  they 
have  not  kept  Thy  law. 

TSADE. 

137.  Thou  art  just,  0  Lord  :  and  Thy  judgment  is  right. 

138.  Thou  hast  commanded  justice  Thy  testimonies,  and  Thy  truth 
exceedingly.-^"^ 

139.  My  zeal  hath  made  me  pine  away :  because  my  enemies 
forgot  Thy  words. 

140.  Thy  w^ord  is  exceedingly  refined  :^^^  and  Thy  servant  loveth 
it. 

141.  _I  am  very  young  and  despised  ;S"^  hut  I  forgot  not  Thy  pre- 
cepts. 

142.  Thy  justice   is  justice   forever  ;S"''    and   Thy    law   is    the 
truth. 

143.  Trouble  and  anguish  have  found  me  :  Thy   commandments 
are  my  meditation.^"^ 

144.  Thy  testimonies  are  justice  forever  ;  give  me  understanding, 
and  I  shall  live. 


99  p_  (I  rpijg  entrance." 

100  As  is  their  right  or  priyilege.    Olshausen  thus  explains  the  phrase.  ♦ 

101  No  vice — no  yiolence  of  enemies. 

102  Violence. 

103  p.  «'  Rivers  of  water  run  down  my  eyes."    His  tears  were  occasioned  by  witnessing  the  crimes  of 
the  impious. 

104  Thou  hast  commanded  that  Thy  testimonies  should  be  marked  by  justice  and  by  inviolable  truth 

105  As  metal  purified  by  fire. 

100  The  psalmist  may  be  understood  to  speak  of  the  contempt  with  which  lie  was  regarded,  as  if  he 
were  a  youth  whose  sentiments  were  of  no  weight. 

107  Essential  and  unchangeable. 

108  "Delight."  P. 


PSALM      CXVIII.  231 

COPH. 

145.  I  cried  with  my  whole  heart,  hear  me,  0  Lord :  I  will  seek^*^^ 
Thy  precepts. 

146.  I  cried  unto  Thee,  save  me :  that  I  may  keep  Thy  command- 
ments. 

147.  I  prevented  the  dawning  of  the  day,  and  cried :  because^^*^ 
in  Thy  words  I  very  much  hoped. 

148.  My  eyes  to  Thee  have  prevented  the  morning  :^"  that  I  might 
meditate  on  Thy  words. 

149.  Hear  Thou  my  voice,  0  Lord,  according  to  Thy  mercy  :  and 
quicken  me  according  to  Thy  judgment. 

150.  They  that  persecute  me  have  drawn  nigh"^  to  iniquity  :  but 
they  are  gone  far  off  from  Thy  law. 

151.  Thou  art  near,  0  Lord  :  and  all  Thy  ways  are  truth. 

152.  I   have   known  from  the   beginning  concerning  Thy  testi- 
monies :^^^  that  Thou  hast  founded  them  forever. 

RESH. 

153.  See  my  humiliation,  and  deliver  me :  for  I  have  not  forgotten 
Thy  law. 

154.  Judge  my  judgment,^^*  and  redeem  me  :  quicken  Thou  me  for 
Thy  word's  sake. 

155.  Salvation  is  far  from  sinners  :  because  they  have  not  sought 
Thy  precepts. 

156.  Many,  0  Lord,  are  Thy  mercies :  quicken  me  according  to 
Thy  judgment.^^^ 

157.  Many  are  they  that  persecute  me,  and  afflict  me :  I  have  not 
turned  from  Thy  testimonies. 

158.  I  beheld  the  transgressors,  and  I  pined  away :  because  they 
kept  not  Thy  word. 

159.  Behold,  I  have  loved  Thy  commandments,  0  Lord :  quicken 
me  Thou  in  Thy  mercy. 


109  P.  "Keep." 

110  There  is  no  corresponding  term  in  the  text. 

111  H.  P.  "The  night  watches."    Before  their  end,  he  occupied  his  mind  with  the  meditation  of  th& 
divine  law. 

112  p.  II  They  draw  nigh  that  follow  after  mischief." 

113  p.  "Commandments." 
11*  H.  P.  "  Plead  my  cause." 

115  The  present  reading  has  the  plural :  two  manuscripts  of  Kennicott  and  one  of  Rossi  have  the 
singular. 


232  PSALM      CXVIII. 

160.  The  beginning  of  Thy  words  is  truth  :"^  all  the  judgments  of 
Thy  justice  are  forever. 

SCHIN. 

161.  Princes  have  persecuted  me  without  cause  :  and  my  heart 
hath  been  in  awe  of  Thy  words. 

162.  I  will  rejoice  at  Thy  words,  as  one  that  hath  found  great 
spoil. 

163.  I  hate  and  abhor  iniquity  :^^^  but  I  love  Thy  law. 

164.  Seven  times  a  day"^  I  give  praise  to  Thee,  for  the  judgments 
of  Thy  justice, 

165.  Much  peace  have  they  that  love  Thy  law :  and  for  them 
there  is  no  stumbling-block. 

166.  I  looked  for  Thy  salvation,"^  0  Lord :  and  I  love  Thy  com- 
mandments. 

167.  My  soul  hath  kept  Thy  testimonies,  and  hath  loved  them 
exceedingly. 

168.  I   have   kept   Thy   commandments   and   Thy  testimonies: 
because  all  my  ways  are  in  Thy  sight. 

TAU. 

169.  Let  my  supplication,  0  Lord,  come  near  in  Thy  sight :   give 
me  understanding  according  to  Thy  word. 

170.  Let  my  request  come  in  before  Thee :    deliver  Thou   me 
according  to  Thy  word. 

171.  My  lips  shall  utter  a  hymn,  when  Thou  shalt  teach  me  Thy 
precepts. 

172.  My   tongue  shall  pronounce   Thy  word:    because  all  Thy 
commandments  are  just. 

173.  Let  Thy  hand  be  with  me  to  save  me  ;^^^  but  I  have  chosen 
Thy  precepts. 

174.  I  have  longed  for  Thy  salvation,  0   Lord :  and  Thy  law  is 
my  meditation.^^^ 

175.  My  soul  shall  live,  and  shall  praise  Thee ;  and  Thy  judg- 
ments shall  help  me. 


lie  The  text  has  the  conjunction, 
in  Falsehood. 

118  Oftentimes. 

119  Deliverance. 

120  To  help  me. 

121  Delight. 


PSALM      CXIX.  233 

176.  I  have  gone  astray  like   a  slieep  that  is  lost  i^^-  seek  Thy 
servant,  because  I  have  not  forgotten  Thy  commandments. 


PSALM     CXIX.— -Hebrew    cxx. 

Ad  D&minum. 

A  GRADUAL  canticle.^ 

In  my  trouble  I  cried  to  the  Lord  ;  and  He  heard  me. 

2.  0  Lord  deliver  my  soul  from  -wicked^  lips,  and  a  deceitful 
tongue.  * 

3.  What  shall  be  given  to  thee,  or  what  shall  be  added  to  thee,  to 
a  deceitful  tongue  ?^ 

4.  The  sharp  arrows  of  the  mighty,  with  coals  that  lay  waste.'* 

5.  Wo  is  me,  that  my  sojourning  is  prolonged  !^  I  have  dwelt 
with  the  inhabitants^  of  Cedar  -J  6.  my  soul  hath  been  long  a 
sojourner. 

7.  With  them^  that  hated  peace  I  was  peaceable  :^  when  I  spake 
to  them,  they  fought  against  me  without  cause. 


122  The  stray  sheep,  which  is  helpless,  and  knows  not  how  to  return,  aptly  represents  the  sinner.  The 
good  shepherd  is  Christ,  who  came  to  save  sinners. 

1  The  fifteen  psalms  which  here  follow  in  regular  order,  bear  this  title.  Some  conjecture  that  they 
were  sung  on  the  steps  of  the  temple  :  others  that  they  were  used  on  the  return  from  the  captivity  of 
Babylon.  Herder  supposes  that  several  of  them  served  for  the  ordinary  journeys  to  Jerusalem  on  the 
great  festivals. 

2  "Falsehood" — calumny,  deceit. 

*  As  the  psalmist  addresses  God  in  the  preceding  verse,  Olshausen  supposes  him  to  ask  Him  of  what 
advantage  for  His  glory  can  a  deceitful  calumnious  tongue  prove.  This  implies  a  strong  affirmation  to 
the  contrary.    The  Protestant  version  apostrophizes  the  slanderer:  "thou  false  tongue." 

*  P.  "^With  coals  of  juniper."  Others  :  "  of  genista."  It  is  not  clear  whether  the  words  of  slanderers 
are  compared  to  arrows  shot  by  a  strong  man,  and  to  burning  coals  that  spread  desolation :  or  whether 
these  are  referred  to  as  the  punishments  provoked  by  them.  Coals  of  juniper  are  said  to  keep  fire 
very  long. 

6  P.  "  Wo  is  me,  that  I  sojourn  in  Mesech."  This  is  the  name  of  a  place  between  Cappadocia,  Col- 
chis, Iberia  and  Armenia,  at  the  river  Phasis,  or  in  its  neighborhood.  A  verb  composed  of  the  same 
letters  means  extension,  or  duration,  which  is  the  reading  of  Aquila  and  Symmachus,  as  well  as  of  the 
Septuagint  and  Vulgate.  Herder  maintains  that  Mesech  and  Cedar  are  used  figuratively.  The  former, 
according  to  him,  signifies  a  hide,  or  skin,  and  has  reference  to  the  dwelling  in  tents,  as  was  usual  with 
travelers  or  nomadic  nations.  Others  suppose  the  terms  to  be  used  for  barbarous  nations  generally. 
The  psalmist  felt  that  he  was  in  the  midst  of  barbarians,  since  he  was  calumniated  and  persecuted. 

6  H.  P.  "In  the  tents." 

7  The  country  called  by  this  name  was  to  the  south  of  Babylon,  and  extended  to  Arabia  Petrea. 

8  H.  P.  "  With  him  that  hated  peace."    The  text  connects  this  with  the  preceding  verse. 
»  H.  P.  "  I  am  for  geace  :  but  when  I  speak  they  are  for  war." 


234  PSALM      CXXI 


PSALM     CXX.  — Hebeew    cxxi. 

Levavi  oculos. 

A  GRADUAL  canticle. 

I  have  lifted  up^  my  eyes  to  the  mountains,  from  whence  help  shall 
come  to  me. 

2.  My  help  is  from  the  Lord,  who  made  heaven  and  earth. 

3.  May  He  not  suffer  thy  foot  to  slip  :  neither  let  Him  that 
keepeth  thee  slumber. 

4.  Behold,  He   that  keepeth   Israel   shall  neither  slumber    nor 
sleep. 

5.  The  Lord  is  thy  keeper  :  the  Lord  is  thy  protection^  upon  thy 
right  hand. 

6.  The    sun   shall   not   burn   thee   by   day;    nor   the  moon^  by 
night. 

7.  The  Lord  keepeth  thee*  from  all  evil :  may  the  Lord  keep  thy 
soul. 

8.  May  the  Lord  guard  thy  coming  in  and  thy  going  out ;  from 
henceforth  now  and  forever. 


PSALM     CXXI.  — Hebrew   cxxii. 

Lcetatus  sum  m  his. 

A  GRADUAL  canticle.^ 

I  rejoiced  at  the  things  that  were  said^  to  me:  We  shall  go  into 
the  house  of  the  Lord. 

2.  Our  feet  were  standing^  in  Thy  courts,  0  Jerusalem. 

3.  Jerusalem,  which  is  built*  as  a  city,  which  is  compact  together. 


1  n.  p.  "I  will  lift  up."    The  mountains  of  Palestine,  towards  which  the  pilgrims  returning  from 
captivity,  anxiously  looked,  may  be  meant,  as  Rosenmiiller  suggests. 

2  H.  P.  "  Thy  shade."    It  is  figuratively  employed  to  denote  protection,  as  a  roof  extending  forward 
protects  those  beneath. 

3  Injure  by  moist  vapors. 

4  II.  P.  "The  Lord  shall  preserve  thee." 
1  H.P.  '-Of  David." 

"  II.  P.  "  When  they  said  to  me."    Pilgrims  might  sing  this  canticle  on  their  way  to  the  temple. 
3  H.  P.  "  Shall  stand."    The  hope  of  being  present  in  the  courts  of  the  temple  cheered  them. 
*  This  may  imply  that  it  was  repaired  and  reconstructed  after  some  severe  visitation;  or  may  refer  to 
its  original  construction. 


PSALM      CXXII.  235 

4.  For  thither  did  the  tribes  go  up,  the  tribes  of  the  Lord ;  the 
testimony  of  Israel,  to  praise  the  name  of  the  Lord.^ 

5.  Because  there  are  set  thrones  of  judgment,^  seats  upon''  the 
house  of  David. 

6.  Pray  ye  for  the  peace  of^  Jerusalem:  and^  abundance  for  them 
that  love  Thee. 

7.  Let   peace   be   in    Thy   strength  :^^    and   abundance   in    Thy 
towers. ^^ 

8.  For  the  sak^  of  my  brethren  and  of  my  neighbors,  I  wished 
peace  to  thee.^^ 

9.  Because  of  the  house  of  the  Lord  our  God,  I  have  sought  good 
things  for  Thee. 


PSALM    CXXII.  — Hebrew    cxxiii. 

Ad  te  levari. 

A  GRADUAL  canticle. 

To  Thee  have  I  lifted  up  my  eyes,  who  dwellest  in  heaven. 

2.  Behold,  as  the  eyes  of  servants  are  on  the  hands^  of  their 
masters. 

As  the  eyes  of  the  hand-maid  are  on  the  hands  of  her  mistress : 
so  are  our  eyes  unto  the  Lord  our  God,  until  He  have  mercy  upon  us. 

3.  Have  mercy  on  us,  0  Lord,  have  mercy  on  us  :  for  we  are 
greatly  filled  with  contempt  :•« 

4.  For  our  soul  is  greatly  filled:  with  reproach^  from  the  rich, 
and  contempt  of  the  proud. 


•    6  AH  males  were  obliged  to  repair  thither  on  the  three  great  festiyals,  in  the  name  of  the  entire 
people. 

6  Tribunals  were  erected.     ' 

1  H.  P.  "  Of  the  house  of  David." 

8  This  is  the  literal  meaning  of  the  text,  to  which  the  Vulgate  can  be  reduced.  The  prayer  for  peace, 
which  was  the  ordinary  salutation,  included  all  blessings. 

9  "  And  let  those  who  love  Thee  have  abundance"— let  them  prosper.  The  text  has  not  the  conjunc- 
tion.   H.  P.  "  They  shall  prosper  that  love  Thee." 

10  p.  "  Thy  walls."     ' 

11  P.  "  Palaces."  '     • 

12  I  implored  blessings  for  Thee. 

1  H.  P.  "  Unto  the  hand."  The  hand  dispenses  favors,  and  inflicts  punishment.  Servants  look  to 
their  masters  and  mistresses  with  anxiety  to  please  them,  and  be  rewarded.  We  should  imitate  them 
and  have  the  good  pleasure  of  God  constantly  in  view. 

2  The  hope  of  divine  favor  and  mercy  supports  the  servants  of  God  when  scorned  and  persecuted. 


236  PSALM      CXXIV 


PSALM    CXXIII.— Hebrew    cxxiv. 

Nisi  quia  Dominus. 

A  GRADUAL  canticle.^ 

If  it  had  not  been  that  the  Lord  was  with  us,  let  Israel  now  say: 
2.  If  it  had  not  been  that  the  Lord  was  with  us, 

When  men^  rose  up  against  us,  3.  perhaps^  they  had  swallowed  us 
up  alive. 

When  their  fury  was  enkindled  against  us,  4.  perhaps  the  water 
had  swallowed  us  up.^ 

5.  Our  soul  hath  passed  through  a  torrent  f  perhaps  our  soul  had 
passed  through  overwhelming  water.^ 

6.  Blessed  be  the  Lord,  who  hath  not  given  us  to  be  a  prey  to 
their  teeth. 

7.  Our  soul  hath  been  delivered,^  as  a  sparrow^  out  of  the  snare 
of  the' fowlers. 

The  snare  is  broken,  and  we  are  delivered. 

8.  Our  help  is  in  the  name  of  the  Lord,  who  made  heaven  and 
earth. 


PSALM     CXXIV.  — Hebrew    cxxv. 

Qui  confidunt. 

A  GRADUAL  canticle. 

They  that  trust  in  the  Lord  shall  he  as^  Mount  Sion :  he  shall  not 
be  moved  forever  that  dwelleth^  2.  in  Jerusalem. 


1  H.  p.  "Of  David." 

2  H.  "Man."    It  is  put  for  many. 

3  n.  P.  "  Then."    No  doubt  is  implied  in  the  text.     The  Latin  does  not  necessarily  imply  it.    See 
Gen.  XXX.  42.    Judith  vii.  24.    Daniel  iv.  24. 

*  H.  P.  "  Then  the  waters  had  overwhelmed  us."    Rushing  waters  are  a  familiar  iniage  of  destruction. 

5  H.  P.  "  The  stream  had  gone  over  our  soul."    The  Vulgate  presents  the  escape  of  the  psalmist 
through  a  torrent. 

6  Apparently  impassable.    The  waters  are  called  in  the  text  'proud,'  overwhelming, 
f  "  Hath  escaped." 

8  H.  P.  "  A  bird."     See  Psalms  Ixxxiii.  2.    Prov.  xxvi.  2. 

1  The  comparison  is  expressed  by  this  particle,  the  verb  substantive  being  understood,  as  is  usual  in 
Hebrew, 

2  H.  P.  "  Which  cannot  be  removed,  but  abideth  forever."    The  Vulgate  applies  it  to  the  man  who 
trusts  in  God,  and  who  remains  unshaken  in  his  confidence. 


PSALM     cxxv.  237 

Mountains  are  round^  about  it :  so  the  Lord  is  round  about  His 
people  from  henceforth  now  and  forever. 

3.  For  the  Lord*  will  not  leave  the  rod  of  sinners  upon  the  lot 
of  the  just  f  that  the  just  may  not  stretch  forth  their  hands  to 
iniquity.^ 

4.  Do  good,  0  Lord,  to  those  that  are  good,  and  to  the  upright  of 
heart. 

5.  But  such  as  turn  aside  to  crooked  ways,^  the  Lord  shall  lead 
out^  with  the  workers  of  iniquity:  peace  upon  Israel. 


PSALM     CXXY.  — Hebrew    cxxvi. 

In  convertendo. 

A  GRADUAL  canticle. 

When  the  Lord  brought  back  the  captivity  of  Sion  ;^  we  became 
like  men  comforted.^ 

2.  Then  was  our  mouth  filled  with  gladness  :^  and  our  tongue  with 

joy.' 

Then  shall  they  say  among  the  gentiles:  The  Lord  hath  done 
great  things  for  them. 

3.  The  Lord   hath   done    great   things  for  us :    we  are  become 
joyful. 

4.  Turn  again  our  captivity,^  0  Lord,  as  a  stream  in  the  south.'' 


3  P,  "As  the  mountains  are  round  about  Jerusalem,  so  the  Lord  is  round  about  His  people." 

*  The  noun  is  not  in  the  text. 

5  He  will  not  suffer  the  wicked  to  be  ahv;\ys  in  the  ascendant — to  scourge  and  oppress  His  servants. 

c  Through  despair.  God  lias  regard  to  the  frailty  of  His  servants,  and  mercifully  interposes  to 
vindicate  His  providence,  and  rescue  them  from  temptation. 

^  This  is  the  meaning  of  the  text,  which  the  Septuagint  expressed  by  arTpayyaXias  tortuosos  laqueos. 
The  \ \x\ga.te  obUgaMones  may  mean  entangling  bonds.  Martini  translates  it  as  above:  "che  a  storti 
seniieri  si  volgono." 

8  He  will  treat  those  who  foil  away  from  duty  with  the  same  severity  as  the  wicked  who  make  no 
profession  of  virtue. 

1  Those  who  had  been  in  bondage. 

2  "  We  were  as  dreamers."  They  suddenly  forgot  their  past  sufferings,  as  persons  waking  from  a 
frightful  dream,  and  scarcely  could  realize  their  state.  The  Ilebrew  term  is  also  applied  to  those  who 
recover  from  severe  sickness.    Is.  xxxviii.  16. 

3  "Laughter." 

4  Joyful  shouting. 

5  This  prayer  is  put  up  for  others  who  still  remained  in  captivity. 

<>  "  Channels  in  dry  land."  As  the  dry  channels  w  ere  suddenly  filled  with  the  rushing  waters,  and  the 
whole  face  of  the  country  was  revived  on  the  fall  of  copious  showers  of  rain,  so  the  speedy  return  of 
the  exiles  would  spread  joy  and  happiness.  ' 


238  PSALM      CXXVI. 

5.  They  that  sow  in  tears  shall  reap  in  joj.^ 

6.  Going  they  went  and  wept,  casting  their  seeds. 

7.  But  coming,  they  shall  come  with  joyfulness,  carrying  their 
sheaves. 


PSALM     CXXYI.  — Hebrew    cxxvii. 

Nisi  Dominus. 

A  GRADUAL  canticle  of  Solomon. 

Unless  the  Lord  build  the  house,  they  labor  in  vain  that  build  it. 

Unless  the  Lord  keep  the  city,  he  watcheth  in  vain  that  keepeth 
it.^ 

2.  It  is  vain  for  you  to  rise  before  light:  rise  after  ye  have 
rested,^  ye  that  eat  the  bread  of  sorrow.^ 

When  He''  shall  give  sleep  to  His  beloved:^  3.  Behold,  the  inheri-. 
tance  of  the  Lord  are  children;  the  reward,  the  fruit  of  the 
womb.^ 

4.  As  arrows^  in  the  hand  of  the  mighty,  so  the  children  of  them 
that  are  shaken.^ 

5.  Blessed  is  the  man  that  hath  filled  his  desire  with  them:  he^ 
shall  not  be  confounded  when  he  shall  speak  to  his  enemies  in  the 
gate.^^ 


7  The  labors  and  distress  of  mind  endured  in  committing  the  seed  to  the  earth  are  followed  by  joy  at 
the  plentiful  harTest.    So  the  sufferings  of  the  captives  were  sncpeeded  by  a  joyful  return. 

1  11.  P.  "  The  watchman  waketh  but  in  vain."  The  verb  implies  sleeplessness,  and  expresses 
extreme  vigilance.  This  psalm  is  thought  by  some  to  have  been  composed  by  Solomon,  as  the  inscrip- 
tion implies.  It  may  have  been  also  used  on  occasion  of  the  building  of  the  second  temple  amidst  much 
opposition. 

2  H.  P.  "7i5  is  vain  for  you  to  rise  up  early,  to  sit  up  late."  Every  effort,  early  and  late,  is  vain 
without  a  divine  blessing.  The  Vulgate  maybe  understood  as  exhorting  to  rise  after  due  repose: 
withoiit  indulging  extreme  solicitude. 

3  H.  P.  "Of  sorrows."  Subsistence  is  gained  by  much  toil,  accompanied  with  many  anxieties  and 
afflictions.  *  "  So." 

6  His  cherished  servant.  God  gives  him  necessary  repose  from  labor,  since  no  extreme  solicitude 
torments  him. 

,c  Children,  rather  than  riches,  are  the  heritage  which  God  bestows  on  His  servants.  A  numerous 
offspring  was  regarded  as  a  great  blessing. 

7  H.  P.  "The  children  of  the  youth" — young  men  are  like  sharp  arrows  in  the  hand  of  a  giant— they 
are  powerful  in  defence  of  the  parent.  Jansens,  after  St.  Jerome,  shows  that  the  Vulgate  uses  excmso- 
rum  for  young  men.     The  Syriac  version,  as  also  Symmachus  and  Theodotion  supports  this  meaning. 

8  "  Quiver."    The  figure  of  arrows  cased  in  a  quiver  is  preserved. 
0  The  text  is  in  the  plural.    They  shall  not  be  confounded. 

10  The  place  of  public  acts  and  meetings. 


PSALM      CXXVIII.  239 


PSALM     CXXVII.  — Hebrew    cxxviii. 

Beati  Omnes. 

A  GRADUAL  canticle. 

Blessed  are  all  they  that  fear  the  Lord ;  that  walk  in  His  ways. 
2."  For  thou  shalt  eat  the  labors^  of  thy  hands :  blessed  art  thou 
and  it  shall  be  well  with  thee. 

3.  Thy  wife  as  a  fruitful  vine,  on  the  sides  of  thy  house.^ 
Thy  children  as  olive  plants  round  about  thy  table. 

4.  Behold,   thus    shall    the    man     that     feareth    the    Lord    be 
blessed. 

5.  May  the  Lord  bless  thee  out  of  Sion  :^  and  mayst  thou  see 
the  good  things  of  Jerusalem  all  the  days  of  thy  life.^ 

6.  And   mayst   thou   see   thy    children's    children,    peace^   upon 
Israel. 


PSALM    CXXVIII.  — Hebrew    cxxix. 

Soepe  expugnaverunt. 

A  GRADUAL  canticle. 

Often  have  they  fought^  against  me  from  my  youth,  let  Israel  nov;" 
say. 

2.  Often  have  they  fought  against  me  from  my  youth :  but  they 
could  not  prevail  over  me. 

3.  The  wicked^  have  wrought  upon  my  back:  theyhave  length- 
ened their  iniquity. 


1  The  fruits  of  thy  labors, 

2  Bellarmin  thinks  that  the  domestic  habits  of  a  good  wife  are  here  pointed  out.  Her  fecundity  was 
deemed  a  blessing. 

3  His  earthly  throne. 

*  The  prosperity  of  the  country  and  of  the  church  is  agreeable  to  the  pious.  The  prayer  is  directed 
to  obtain  for  Jerusalem  abundance  and  peace,  which  may  be  witnessed  and  enjoyed  by  the  person  here 
addressed. 

5  The  noun  should  be  in  the  nominative :    Peace  be  to  Israel. 

1  Afflicted  me. 

2  H.  P.  "  The  plowers  plowed  upon  my  back:  they  made  long  their  furrows."  The  image  of  a  beast 
plowing  under  the  yoke,  is  employed  to  represent  the  labors  and  sufferings  of  the  psalmist.  The 
phrase  of  plowing  on  his  back,  seems  to  have  reference  to  the  yoke  on  his  neck,  by  which  he  was  made 
subservient  to  the  wishes  of  his  enemies.  Long  furrows  are  images  of  great  labors.  The  Septuagint 
reading  presents  the  image  of  a  smith  striking  on  an  anvil,  and  continuing  to  strike  for  a  long  time. 
This  strongly  represents  the  violence  of  his  enemies.  Tlie  difference  of  the  readings  is  confined  to  two 
words,  the  letters  of  which  are  mostly  the  same. 


240  PSALM      CXXIX. 

4.  The  Lord  who  is  just,  will  cut^  the  necks  of  sinners:  5.  Let 
them  all  be  confounded  and  turned  back,  that  hate  Sion. 

6.  Let  them  be  as  grass  upon  the  tops  of  houses/  which  witliereth 
before  it  be  plucked  up : 

T.  Wherewith  the  mower  filleth  not  his  hand ;  nor  he  that  gathereth 
sheaves,  his  bosom. 

8.  And  they  that  passed  by  have  not  said :  The  blessing  of  the 
Lord  be  upon  jou :  w^e  have  blessed  you  in  the  name  of  the  Lord. 


PSALM     CXXIX. —Hebrew    cxxx. 

De  ;profundis. 

A  GRADUAL  canticle. 

Out  of  the  depths^  I  have  cried  to  Thee,  0  Lord :  2.  Lord,  hear 
my  voice. 

Let  Thy  ears  be  attentive  to  the  voice  of  my  supplication. 

3.  If  Thou,  0  Lord,  wilt  mark  iniquities,  Lord,  who  shall  stand  V 

4.  For  with  Thee  there  is  merciful  forgiveness :  and  by  reason  of 
Thy  law^  I  have  waited  for  Thee^  0  Lord. 

My  soul  hath  relied  on  His  word :  5.  My  soul  hath  hoped  in  the 
Lord. 

6.  From  the  morning  watch  even  until  night,  let  Israel  hope  in 
the  Lord. 

7.  Because  with  the  Lord  there  is  mercy :  and  with  Him  plentiful 
redemption. 

8.  And  He  shall  redeem  Israel  from  all  his  iniquities.^ 


^  H.  P.  "  The  cords  of  the  wicked.  "  The  text  represents  God  as  releasing  His  servant  from  the  power 
of  his  enemies,  the  cords  which  fastened  the  yolce  being  cut  asunder. 

4  The  roofs  in  Judea  were  flat,  and  lilce  terraces,  on  which  blades  of  grass  occasionally  appeared,  but 
soon  withered. 

1  As  from  a  deep  pit.    It  represents  the  people  as  sunk  in  misery  on  account  of  tljcir  sins. 

2  The  psalmist,  speaking  in  the  name  of  the  people,  acknowledges  himself  unable  to  stand,  that  is  to 
remain  unshaken  before  God,  if  iniquities  be  strictly  scrutinized. 

3  P.  "  That  Thou  mayst  be  feared."  The  mercy  of  God  towards  penitent  sinners  should  strike  the 
impenitent  with  terror,  since  their  obstinacy  is  without  excuse.  The  Septuagiut  had  a  different 
reading,  which  is  traceable  in  the  letters  of  the  present  text. 

4  P.  "  My  soul  waiteth  for  the  Lord  more  than  they  that  watch  for  the  morning."  Ilis  anxious  hope 
was  greater  than  that  of  sentinels  for  the  dawn  of  morning.  This  is  again  repeated  in  the  text.  The 
Vulgate  represents  the  continuance  of  hope  from  morning  until  night. 

5  From  their  consequences  and  punishments.  This  psalm  strikingly  presents  the  attribute  of  divine 
mercy,  which  is  specially  displayed  under  the  new  dispensation.  Consciousness  of  sin  on  the  part  of 
tlio  ancient  people  disposed  them  to  receive  pardon,  and  the  supplications  uttered  in  their  deep  affliction 
found  acceptance :  yet  the  plentiful  redemption  offered  by  Christ  to  God  was  the  source  from  which  they 
drew.  It  is  open  to  us  for  the  remedy  of  all  our  evils.  "The  blood  of  Jesus  Christ,  Ilis  son,  cleanscth 
us  from  all  sin."    1  John  i.  7. 


PSALM      CXXXI.  241 


PSALM     CXXX.  — Hebrew    cxxxi. 

Domine,  non  est. 

A  GRADUAL  canticle  of  David. 

Lord,  my  heart  is  not  exalted :  nor  are  my  eyes  lofty. 
Neither  have  I  walked  in  great  matters  ;   nor  in  wonderful  things 
above  me.^ 

2.  If  I  was  not  humbly  minded,^  but  exalted  my  soul  :^ 

As  a  child  that  is  weaned  is  towards  his  mother,  so  let  my  soul  be 
rewarded."* 

3.  Let  Israel  hope  in  the  Lord,  from  henceforth  now  and  for- 
ever. 


PSALM     CXXXI.— Hebrew    cxxxii. 

Memento,  Domine. 

A  GRADUAL  canticle. 

0  Lord,  remember  David,  and  all  his  humiliation  -} 

2.  How  he  sware  to  the  Lord :  he  vowed^  to  the  God^  of  Jacob : 

3.  If  I  shall  enter  into  my  dwelling,^  if  I  shall  -go  up  into  the 
bed^  wherein  I  lie:^ 

4.  If  I  shall  give  sleep  to  my  eyes,  or  slumber  to  my  eye-lids, 

5.  Or  rest  to  my  temples  'J  until  I  find  out  a  place  for  the  Lord, 
a  tabernacle  for  the  God®  of  Jacob. 


1  These  phrases  all  express  the  absence  of  all  pride  and  ambition. 

2  The  term  signifies  self-composure  and  restraint,  by  which  pride  and  passion  are  tept  in  check. 

3  P.  "And  quieted  myself."    The  text  presents  in  both  verbs  the  same  idea  under  a  different  form. 

4  The  text  rather  repeats  that  the  psalmist  is  even  as  a  weaned  child.  The  reading  of  the  Septuagint 
closely  resembles  the  actual  text,  but  the  punctuation  was  different. 

1  H.  P.  "His  afflictions."  ilansmtudo  seems  to  be  used  in  this  sense  by  the  Vulgate.  Ps. Ixxxix.  10. 
In  the  corresponding  passage,  2  Par.  vi.  12,  "  his  mercies"  are  mentioned.  His  exertions  to  erect  the 
temple  are  thought  by  Olshausen  to  be  specially  had  in  view.  The  psalmist  implores  God,  in  regard  to 
them,  to  fulfil  the  promise  made  to  send  the  Messiah,  his  great  descendant  and  successor. 

2  Votum  vovit corresponds  to  the  Hebrew  verb, and  is  sufficientlj'  expressed  b^the  words:  he  vowed. 
The  vow  may  have  been  made  on  occasion  of  the  pestilence.    1  Par.  xxi.  2  Kings  xxiv. 

3  H.  "The  mighty  one." 

*  This  is  a  usual  way  of  swearing,  the  penal  clause  being  understood. 

5  This  expresses  the  meaning  of  the  text  and  Vulgate. 

0  Two  terms  are  used  in  the  text,  both  of  them  signifying  couch  or  bed.  This  vow  is  supposed  by 
Jansens  to  have  regarded  the  site  of  the  temple,  which  God  forthwith  revealed  to  him.  Bellarmin 
thinks  that  it  was  concerning  its  erection,  implying,  however,  only  that  he  would  at  all  times  have  it 
present  to  him,  directing  his  thoughts  and  efforts  to  it. 

7  This  appears  to  be  another  version  of  the  preceding  phrase.  s  h.  «  The  mighty  one." 

16     • 


242  PSALM      CXXXI. 

6.  Behold,  we  have  heard  of  it  in  Ephrata  :^  we  have  found  it  in 
the  fields  of  the  wood.^« 

7.  We  will  go  into  His  tabernacle ;  we  will  adore  in  the  place  where 
His  feet  stood.^^ 

8.  Arise,  0  Lord,  into  Thy  resting  place,  Thou  and  the  ark,  which 
Thou  hast  sanctified.^^ 

9.  Let  Thy  priests  be  clothed  with  justice:  and  let  Thy"  saints 
rejoice. 

10.  For  Thy  servant  David's  sake,  turn  not  away  the  face  of  Thy 
anointed. 

11.  The  Lord  hath  sworn  truth  to  David;  and  He  will  not  make 
it  void  :*^  of  the  fruit  of  thy  womb  I  will  set  upon  thy  throne. 

12.  If  thy  children  will  keep  My  covenant,  and  these  My  testi- 
monies which  I  shall  teach  them :  « 

Their  children  also  forevermore  shall  sit  upon  thy  throne. 

13.  For  the  Lord  hath  chosen  Sion  :  He  hath  chosen^^  it  for  His 
dwelling. 

14.  This  is  My  rest  forever  and  ever:  here  will  I  dwell,  for  I  have 
chosen  it. 

15.  Blessing  I  will  bless  her  widow  ;^^  I  will  satisfy  her  poor  with 
bread. 

16.  I  will  clothe  her  priests  with  salvation :  and  her  saints  shall 
rejoic^  with  exceeding  great  joy. 

17.  There  will  I  bring  forth  a  horn  to  David :  I  have  prepared  a 
lamp^^  for  my  anointed. 

18.  His  enemies  I  will  clothe  with  confusion:  but  upon  him  shall 
My  sanctification^^  flourish. 


9  Tiling,\vhoiu  Iloaenmiiller  follows,  thinks  that  Ephrata  here  designates  the  conntrywhere,  after 
Ihe  battle  with  the  Philistines,  the  ark  was  taken.  1  Kings  iv.  3.  18.  It  had  been  three  hundred  and 
twenty-eight  years  at  Silo,  in  the  tribe  of  Ephraim. 

10  The  ark  remained  seventy  years  in  Cariath-Jarim,  styled  the  city  of  the  woods. 

n  It  may  be  translated :  "  We  will  adore  the  footstool  of  His  feet."  The  ark  was  so  called,  because  God 
was  conceived  as  seated  above,  between  the  cherubs.    See  Ps.  xcviii.  5. 

12  II.  p.  "The  ark  of  Thy  strength."  The  Septuagint  gave  the  meaning,  rather  than  the  word.  The 
ssime  passage  occurs  in  the  prayer  of  Solomon,  on  the  dedication  of  the  temple.  2  Par.  vi.  41. 

13  II.  P.  "  He  will  not  turn  from  it." 
H  "IIehathdesir#it." 

15  p.  <c  Provision."  The  Hebrew  term  means  "  venison."  The  Vulgate  translation  is  thought  to  have 
rirten  from  a  change  of  a  letter  in  Greek.  In  promising  to  bless  her  venison,  God  pledges  Himself  to 
provide  for  her  poor. 

16  A  horn  and  lamp  are  used  to  signify  a  successor.    This  specially  regards  the  Messiah. 
'7  "Ilia crown." 


PSALM      CXXXIII.  243 


PSALM     CXXXII.  — Hebrew    cxxxiii. 

Ecce.,  quam  bonum. 

A  GRADUAL  canticle  of  David. 

Behold,  liow  good  and  how  pleasant  it  is  for  brethren  to  dwell 
together  in  unity : 

2.  Like  the  precious  ointment  on  the  head,  that  ran  down  upon 
the  beard,  the  beard  of  Aaron,^ 

Which  ran  down  tp.  the  skirt  of  his  garment  :^  3.  as  the  dew  of 
Hermon,  w^hich  descendeth  upon  Mount  Sion.^ 

For  there  the  Lord  hath  commanded*  blessing,  and  life  forever- 
more. 


PSALM     CXXXIII.— Hebrew    cxxxiv. 

Ecce  nunc  henedicite. 

A  GRADUAL  canticle. 

Behold,  now,  bless  ye  the  Lord,  all  ye  servants  of  the  Lord : 
Who  stand  in  the  house  of  the  Lord,  in  the  courts  of  the  house  of 
our  God. 

2.  In  the  nights^  lift  up  your  hands  to  the  holy  places,  and  bless 
ye  the  Lord. 

3.  May  the  Lord  bless  thee  out  of  Sion,  He  that  made  heaven  and 
earth.. 


1  The  plenteous  and  fragrant  unction  used  in  the  consecration  of  the  high  priest,  (Exod.  xxx.)  which 
flowed  from  his  head  on  his  beard,  was  a  symbol  of  the  communication  of  gifts  enjoyed  in  unity  by 
the  members  of  the  Aaronic  priesthood. 

2  The  garments  were  trimmed  with  wool,  or  fur.  TIiq  oil  dripping  from  the  head  might  reach  the 
collar  fringe. 

3  These  mountains  are  far  apart.  The  dew  which  falls  on  Sion,  or  the  surrounding  mountains,  doe« 
not  come  from  Hermon :  yet  Bellarmin  thinks  that  it  may  be  poetically  said  to  come  from  it,  in  conse- 
quence of  its  great  elevation.  Uerder  adopts  this  view  in  substance.  Calmet  thinks  that  Sion  and 
Hermon  are  the  same  ridge,  as  may  be  gathered  from  Deut.  iv.  48,  the  first  letter  X  being  put  by  mistake 
for  tf-     The  falling  of  dew  from  Hermon  on  Sion  is  used  as  an  image  of  the  communication  of  gifts. 

*  Established, 

^  This  goes  with  the  foregoing  verse,  according  to  the  Hebrew. 


244  PSALM      CXXXIV. 


PSALM     CXXXIV. -^-Hebrew    gxxxv. 

Laudate  nomen. 

1.  Alleluia. 

Praise  ye  the  name  of  the  Lord:   0  ye  His  servants,^  praise  the 
Lord. 

2.  Ye  that  stand  in  the  house  of  the  Lord,  in  the  courts  of  the 
house  of  our  Ood, 

3.  Praise  ye  the  Lord,  for  the  Lord  is  good:  sing  ye  to  His  name, 
for  it  is  sweet. 

4.  For  the  Lord  hath  chosen  Jacob  unto  Himself:  Israel  for  His 
own  possession.^ 

5.  For  I  have  known  that  the  Lord  is  great,  and  our  God  is  above 
all  gods. 

6.  Whatsoever  tho  Lord  pleased  He  hath  done,  in  heaven,  in  earth, 
in  the  sea,  and  in  all  the  deeps, 

7.  He  bringeth  up  clouds  from  the  end  of  the  earth :  He  hath 
made  lightnings  for  the  rain.^ 

He  bringeth  forth  winds  out  of  His  stores:*  8.  He  slew  the  first- 
born of  Egypt,  from  man  even  unto  beast. 

9.  He  sent  forth  signs  and  wonders  in  the  midst  of  thee,  0  Egypt : 
upon  Pharaoh,  and  upon  all  his  servants. 

10.  He  smote  many  nations ;  and  slew  mighty  kings : 

11.  Sehon,  king  of  the  Amorrhites,  and  Og,  king  of  Basan,  and 
all  the  kingdoms  of  Chanaan : 

12.  And  gave  their  land  for  an  inheritance,  for  an  inheritance  to 
His  people  Israel. 

13.  Thy  name,  0  Lord,  is  forever:  Thy  memorial,  0  Lord,  unto 
all  generations. 

14.  For  the  Lord  will  judge^  His  people,  and  will  be  entreated^ 
in  favor  of  His  servants, 

15.  ^The  idols  of  the  gentilos  are  silver  and  gold,  the  works  of 
men's  hands. 


1  Of  the  Lord. 

2  His  special  property. 

3  Liglitnings  and  rain  generally  happen  together  in  the  Asiatic  countries.    The  rain  seems  provi- 
dentially directed  to  dissolve  the  electric  matter  which  produces  lightning. 

*  He  is  conceived  as  confining  the  winds,  and  then  letting  them  loose  at  Uis  pleasure. 

5  Defend  their  cause. 

6  n.  P.  "Will  repent  Himself  concerning  His  servants:"  will  abstain  from  executing  His  throata. 
t  What  follows  is  the  same  as  in  Psalm  cxiii.  4. 


PSALM     cxxxv.  245 

16.  They  have  a  mouth,  but  they  speak  not :  they  have  eyes,  but 
they  see  not. 

17.  They  have  ears,  but  they  hear  not :  neither  is  there  any  breath 
in  their  mouths. 

18.  Let  them  that  make  them  be  like  to  them :  and  every  one  that 
trusteth  in  them. 

19.  Bless  the  Lord,  0  house  of  Israel:  bless  the  Lord,  0  house 
of  Aaron. 

20.  Bless  the  Lord,  0  house  of  Levi:    ye  that  fear  the  Lord, 
bless  the  Lord. 

21.  Blessed   out  of  Sion  be  the  Lord,  who  dwelleth   in   Jeru- 
salem. 


PSALM     CXXXV.— Hebrew    cxxxvi. 

OonfUer^ni  Domino. 

Alleluia. 

Praise  the  Lord,^  for  He  is  good  :  for  His  mercy  endureth  for- 
ever.^ 

2.  Praise  ye  the  God  of  gods  :^  foi-  His  mercy  endureth  forever. 

3.  Praise  ye  the  Lord  of  lords  :*  for  His  mercy  endureth   for- 
ever. 

4.  Who  alone  doeth    great  \vonders :    for    His    mercy   endureth 
forever. 

5.  Who  made  the  heavens  with  understanding :  for  His  mercy 
endureth  forever. 

6.  Who  established  the  earth  above  the  waters  :^  for  His  mercy 
endureth  forever. 

7.  Who  made  the  great  lights :  for  His  mercy  endureth  forever. 

8.  The  sun  to  rule  the  day :  for  His  mercy  endureth  forever. 

9.  The  moon  and  the  stars  to  rule   the   night :  for  His  mercy 
endureth  forever. 


1  Jehova. 

2  These  words  are  found  in  the  canticle  sung  on  the  ark  being  placed  in  Sion.  1  Par.  xvi.  34.    They 
were  also  sung  on  the  dedication  of  the  temple  by  Solomon.  2  Par.  yii.  6. 

3  Elohim  of  Elouim— God,  the  Supreme. 

*  Adonei  of  Adonim.    The  expression  of  the  divine  name  under  three  forms,  seems  not  without  mystery. 
5  Stretched  out. 


246  PSALM      CXXXVI. 

10.  Who   smote   Egypt   with    their   first-born:    for    His    mercy 
endureth  forever. 

11.  Who  brought  out  Israel  from  among  them:  for  His  mercy 
endureth  forever. 

12.  With  a  mighty  hand  and  with  a  stretched-out  arm :  for  His 
mercy  endureth  forever. 

13.  Who  divided  the  Red  sea  into  parts :  for  His  mercy  endureth 
forever. 

14.  And  brought  out  Israel  through  the  midst  thereof:  for  His 
mercy  endureth  forever. 

15.  And  overthrew  Pharaoh  and  his  host  in  the  Red  sea:  for  His 
mercy  endureth  forever. 

16.  Who   led   his   people    through    the    desert:    for    His    mercy 
endureth  forever. 

17.  Who  smote  great  kings :  for  His  mercy  endureth  forever. 

18.  And  slew  strong  kings  :  for  His  mercy  endureth  forever. 

19.  Sehon,  king  of  the  Amorrhites :  for  His  mercy  endureth  for- 
ever. 

20.  And  Og,  king  of  Basan  :  for  4Iis  mercy  endureth  forever. 

21.  And  He  gave  their  land  for  an  inheritance:  for  His  mercy 
endureth  forever. 

22.  For  an   inheritance  to    His  servant  Israel:  for  His  mercy 
endureth  forever. 

.    23.  For  He  was  mindful  of  us  in   our  affliction :  for  His  mercy 
endureth  forever. 

24.  And   He   redeemed   us  from    our  enemies:    for   His  mercy 
endureth  forever. 

25.  Who  giveth  food  to   all  flesh :  for  His  mercy  endureth  for- 
ever. 

26.  Give  glory  to  the  God  of  Heaven:  for  His  mercy  endureth 
forever. 

27.  Give  glory  to  the  Lord  of  lords  :  for  His  mercy  endureth 
forever. 


PSALM     CXXXVI.  — Hebkew    cxxxvii. 

Super  Jlumina. 

A  PSALM  of  David,  for  Jeremiah.^ 


1  There  is  no  title  in  Hebrew.    Eiclihorn  does  not  object  to  this  psalm  being  ascribed  to  Jeremiah 
on  account  of  its  elegiac  character,  although  he  did  not  go  into  captivity. 


PSALM      CXXXVII.  247 

By  the  rivers  of  Babylon,^  there  we  sat  and  wept:  when  we 
remembered  Sion: 

2.  On  the  willows  in  the  midst  thereof  we  hung  up  our  instru- 
ments. 3.  For  there  they  that  led  us  into  captivity,  required  of  us 
the  words  of  songs. 

And  they  that  carried  us  away,^  said  :  Sing  ye  to  us  a  hymn  of 
the  songs  of  Sion. 

4.  How  shall  we  sing  the  song  of  the  Lord  in  a  strange  land? 

5.  If  I  forget  thee,  0  Jerusalem,  let  my  right  hand  be  forgotten.* 

6.  Let  my  tongue  cleave  to  my  jaws,  if  I  do  not  remember  Thee: 
If  I  make  not  Jerusalem  the  beginning  of  my  joy. 

7.  Eemember,  0  Lord,  the  children  of  Edom,  in  the  day  of  Jeru- 
salem : 

Who  say :  Rase  it,  rase  it,  even  to  the  foundation  thereof.^ 

8.  0  daughter  of  Babylon  miserable:®  blessed  sliall  he  he  who 
shall  repay  thee  thy  payment  which  thou  hast  paid  us. 

9.  Blessed  he  that  shall  take  and  dash  thy  little  ones  against  the 
rock.^ 


PSALM     CXXXVII.  — Hebrew    cxxxviii. 

ConJUebor  tibi. 

Of  David  himself. 

I  will  praise  Thee,  0  Lord,  with  my  whole  heart:  for  Thou  hast 
heard  the  words  of  my  mouth. ^ 

I  will  sing  praise  to  Thee  in  the  sight  of  the  Angels :  2.  I  will 
worship  towards  Thy  holy  temple,  and  I  will  give  glory  to  Thy 
name: 


2  The  various  channels  of  the  Euphrates,  or  other  rivers  of  the  Babylonian  Empire. 

3  P,  "  They  who  wasted  us" — our  oppressors. 

*  This  seems  a  reply  to  an  invitation  to  sing  of  other  subjects.  The  right  hand  is  mentioned  as 
employed  in  playing  on  an  instrument.    That  it  may  forget  is,  that  it  may  become  powerless. 

6  This  appears  to  be  the  language  of  the  Idunieans,  who  aided  the  Babylonians  in  the  overthrow  of 
Jerusalem,  as  is  gathered  from  Ezechiel,  Jeremiah  and  Abdiah. 

*  Destroyer,  or  to  be  destroyed. 

1  The  psalmist  regards  divine  justice  in  the  punishment  of  the  oppressors. 

1  These  words  are  not  in  the  text,  which  simply  has  :  *'  I  will  praise  Thee  with  my  whole  heart  in 
the  sight  of  ELOHiM :  I  will  sing  to  Thee."  V.  "  before  the  gods."  The  text  certainly  does  not  refer  to 
false  deities.  The  term  is  used  of  the  true  God,  and  of  angels,  as  also  of  judges,  clothed  with  His 
authority.    Olshausen  contends  that  it  is  here  employed  to  designate  the  sanctuary. 


248  PSALM      ex  XXVIII. 

For  Thj  mercy,  and  for  Thj  truth :  for  Thou  hast  magnified  Thy 
holy  name  above  all." 

3.  In  what  day  soever  I  shall  call  upon  Thee,  hear  me :  Thou  wilt 
multiply  strength  in  my  soul. 

4.  May  all  the  kings  of  the  earth  give  glory  to  Thee :  for  they 
have  heard  all  the  words  of  Thy  mouth. 

5.  And  let  them  sing  in  the  ways  of  the  Lord:  for  great  is  the 
glory  of  the  Lord. 

6.  For  the  Lord  is  high,  andlooketh  on  the  low:  and  the  high  He 
knoweth  afar  ofi*.^ 

7.  If  I  shall  walk  in  the  midst  of  tribulation,  Thou  wilt  quicken 
me :  and  Thou  hast  stretched  forth  Thy  hand  against  the  wrath  of 
my  enemies :  and  Thy  right  hand  hath  saved  me. 

8.  The  Lord  will  repay^  for  me :  Thy  mercy,  0  Lord,  endureth 
forever:   0  despise  not^  the  works  of  Thy  hands. 


PSALM     CXXXVIII.  — Hebrew    cxxxix. 

Domine,  probasti. 

1.  Unto  the  end,  a  psalm  of  David. 

Lord,  Thou^  hast  proved^  me,  and  known  me : 

2.  Thou  hast  known  my  sitting  down^  and  my  rising  up. 

3.  Thou  hast  understood  my  thoughts  afar  oiF:*  my  path  and  my 
line^  Thou  hast  searched  out.^ 

4.  And  Thou  hast  foreseen''  all  my  ways :  for  there  is  no  speech^ 
in  my  tongue. 


~  11.  p.  *•  Thou  hast  magnified  Thy  word  above  all  Thy  name.''  The  accomplishment  of  the  divine  pro- 
mises awakened  high  admiration.  It  seemed  to  eurpass  all  that  before  had  been  said  in  the  divine 
praise." 

3  Although  enthroned  in  the  highest  heavens,  He  knows  all  things  in  the  depths  of  creation. 

4  p.  "Perfect  that  which concerneth  me."  The  Chaldean  version  supports  the  Vulgate,  the  meaning 
of  which  is,  that  God  will  avenge  the  psalmist  of  his  enemies. 

6  Neglect  not.  The  people,  as  the  creatures  of  God,  seek  His  protection.  He  is  implored  to  complete 
His  own  works  in  their  regard. 

1  Thou  is  here  emphatic.  ' 

-  Searched  mo  thoroughly. 

3  My  repose  and  my  action— all  my  movements. 

4  From  the  highest  heaven,  before  they  were  actually  conceived. 
f>  The  Hebrew  term  means  couch,  or  place  of  repose. 

c  The  term  ordinarily  signifies  to  sift,  but  is  here  understood  of  compassing  and  comprehending,  or 
perftiCtly  knowing.  ''  H.  P.  "Thou  art  acqu  liated  with." 

8  No  word  escapes  the  lips,  which  is  not  known  to  (!od.  Tlie  ancient  versions  translate  it:  "there  is 
uo  guile." 


PSALM      CXXXVIII.  249 

5.  Behold,  0  Lord,  Thou  hast  known  all  things,  the  last  and  those 
of  old  :^  Thou  hast  formed  me,  and  hast  laid  Thy  hand  upon  me.^^ 

6.  Thy  knowledge  is  become  wonderfuP^  to  me:  it  is  high,  and  I 
cannot  reach  to  it. 

7.  Whither  shall  I  go  from  Thy  spirit?  or  whither  shall  I  flee  from 
Thy  face? 

8.  If  I  ascend  into  heaven,  Thou  art  there:  if  I  descend^"  into 
hell.  Thou  art  present. 

9.  If  I  take  my  wings  early  in  the  morning,^^  and  dwell  in  the 
uttermost  parts  of  the  sea. 

10.  Even  there  also  shall  Thy  hand  lead  me;  and  Thy  right  hand 
shall  hold  me. 

11.  And  I  said:  Perhaps  darkness  shall  cover^*  me:  and  night 
shall  be  my  light  iii  my  pleasures.^^ 

12.  But  darkness  shall  not  be  dark  to  Thee  ;^^  and  night  shall  be 
light  as  the  day :  the  darkness  thereof,  and  the  light  thereof,  are  alike 
to  Tliee. 

13.  For  Thou  hast  possessed^"^  my  reins:  from  my  mother's  womV* 
Thou  hast  protected  me. 

14.  I  will  praise  Thee,  for  Thou  art  fearfully  magnified  '?^  won- 
derful are  Thy  works,  and  my  soul  knoweth  right  well. 

15.  My  bone  is  not  hidden  from  Thee,  which  Thou  hast  made  in 
secret ;  and  my  substance  in  the  lower  parts  of  the  earth.^*^ 


9  The  translation  of  this  passage  by  St.  Jerome  is  to  this  effect:  "Before  and  behind  Thon  hast 
formed  me."  The  creative  action  is  referred  to,  with  a  view  to-  show  the  divine  omniscience,  God  being 
thoroughly  acquainted  with  His  own  work.  P.  "Thou  hast  beset  me."  This  intimates  that  nothing 
can  escape  the  knowledge  of  God. 

10  The  having  of  man  under  His  hand  denotes  the  entire  subjection  of  man  to  God,  who  sees  all 
things. 

11  II.  Above  comprehension.    This  is  also  signified  by  the  following  member.  * 

12  H.  P,  "  If  I  make  my  bed  in  hell :"  <hat  is,  if  I  descend  into  its  lowest  depths. 

13  II.  P.  "  I  take  the  wings  of  the  morning."  The  Syriac,  Arabic  and  Ethiopic  versions  have  "  wings 
of  the  eagle."  Origen,  Theodoret  and  St.  Jerome  understand  the  east  as  the  point  whence  he  soars,  to 
repose  in  the  west. 

1*  The  term  in  Hebrew  means  to  crush,  but  here  it  is  taken  for  concealing. 

15  St.  Jerome  translates  it :  "  about  me,"  in  which  he  is  followed  by  P.  With  different  punctuation, 
however,  it  l)eai  8  the  meaning  of  the  Vulgate.  The  psalmist  means  to  express  the  impossibility  of 
withdrawing  from  the  all  seing  eye  of  God. 

16  To  God.  17  Formed,  created. 

18  p,  « Thou  hast  covered  me  in  my  mother's  womb."  The  Hebrew  term  means  also  to  compass,  or 
enclose.  The  creation  of  the  embryo  is  meant.  St.  Jerome  translates  it :  '•  Thou  hast  begun  me  in  the 
womb  of  my  mother." 

19  II.  P.  "  I  am  fearfully  and  wonderfully  made."  The  formation  of  the  embryo  is  a  wonderful  work 
of  God.    The  Septuagint  read  the  verb  in  the  second  person. 

20  II,  P.  "  I  was  curiously  wrought  in  the  lowest  parts  of  the  earth."  The  verb  expresses  embroiderj' 
work,  to  which  the  formation  of  the  embryo  is  compared :  the  dark  recesses  of  the  womb  are  hero  meant 
byihe  lowest  parts  of  the  earth. 


250  PSALM      C  X  X  X  I  X . 

16.  Thy  eyes  did  see  my  imperfect  being,^^  and  in  Thy  book  alP^ 
shall  be  written:  days  shall  be  formed,^^  and  no  one  in  them.^* 

17.  But  to  me  Thy  friends,  0  God,  are  made  exceedingly  honor- 
able :^  their  principality  is  exceedingly  strengthened.^^ 

18.  I  will  number  them,  and  they  shall  be  multiplied  above  the 
sand :  I  rose  up,  and  am  still  with  Thee.^ 

19.  W^  Thou  wilt  kill  the  wicked,   0  God:  ye  men  of  blood, 
d  apart  from  me : 

20.  Because  ye  say  in  thought  :^^  They  shall  receive  Thy  cities  in 
vain.^^ 

21.  Have  I  not  hated  them,  0  Lord,  that  hated  Thee;  and  pined 
away^^  because  of  Thy  enemies? 

22.  I  have  hated  them  with  a  perfect  hatred :  and  they  are  become 
enemies  to  me. 

23.  Prove  me,  0  God,  and  know  my  heart :  examine  me,  and  know 
my  paths. ^^ 

24.  And  see  if  there  be  in  me  the  way  of  iniquity  :^  and  lead  me 
in  the  eternaP^  way. 


PSALM     CXXXIX.  — Hebrew    cxl, 

Eripe  me,  Doinine. 

1.  Unto  the  end,  a  psalm  of  David. 


-^  The  embryo.  '' 

"  All  the  parts  of  the  human  body,  and  all  the  thoughts  of  the  mind  are  present  to  God. 
23  Days  are  conceived,  and  the  events  which  are  to  mark  them,  are  known  to  God,  before   they 
occur. 
2*  All  things  are  known  long  before  any  one  of  the  actors  is  called  into  existence. 

25  The  term  is  so  rendered  by  the  Chaldean  and  Syriac  interpreters,  as  also  by  Jarchi,  the  Rabbin. 
The  Chaldean  has  to  this  effect :  "  How  precious  are  Thy  friends,  the  just,  to  me,  0  God!"  Bucer  assents 
to  this  version.  The  same  Hebrew  term  sometimes  means  thoughts.  Supra,  v.  3.  The  counsels  of  God 
are  incomprehensible. 

26  P.  "How  great  is  the  sum  of  theml"  St.  Jerome  admits  that  it  is  capable  of  this  meaning,  but 
interprets  the  text  of  the  poor :  "  quam  fortes  pauperes  eorumJ"  The  term  may  mean  a  poor  man,  or  a 
prince. 

-7  The  psalmist  recovering  from  a  state  of  trance,  or  suspense,  is  still  sensible  of  the  divine  presence. 

28  '•  Since."  The  consideration  of  the  vengeance  which  God  takes  of  the  wicked,  moves  the  psalmist  to 
repel  them  far  from  him. 

29  St.  Jerome  translates  it :  "  qui  contradicent  tibi  scelerate ;"  which  P.  follows  :  '•  they  speak  against 
Thee  wickedly." 

30  P.  "  Thine  enemies  take  17iy  name  in  vain."  St.  Jerome  translates  it :  "  Thy  adversaries  are  elated 
without  cause."  Olshausen  thinks  that  the  text  has  suffered.  Michael  is  understands  it  to  this  effect: 
'•  they  who  provoke  Thee  deceitfully,  take  Thy  cities  in  vain,  that  is,  swear  by  them  falsely." 

"1  Through  horror. 
,  32  Conscious  of  sincerity,  the  psalmist  appeals  to  the  Searcher  of  hearts. 
33  Olshausen  understands  it  of  the  way  of  wickedness,  not  of  idolatry. 

31  Ancient.    The  way  in  which  the  patriarchs  served  God. 


PSALM      CXXXIX.  251 

2.  Deliver  me,  0  Lord,  from  the  evil  man :  rescue  me  from  the 
unjust^  man. 

3.  Who  devise  iniquities  in  their  hearts :  all  the  day  long^  they 
design  battles. 

4.  They  sharpen  their  tongues  like  a  serpent :  the  venom  of  asps 
is  under  their  lips. 

5.  Keep  me,  0  Lord,  from  the  hand  of  the  wicked :  and  from 
unjust^  men  deliver  me. 

Who  have  proposed  to  supplant  my  steps:  6.  the  proud  have  hidden 
a  net  for  me. 

And  they  have  stretched  out  cords  for  a  snare  :^  they  have  laid 
for  me  a  trap  by  the  way-side. 

7.  I  said  to  the  Lord :  Thou  art  my  God ;  hear,  0  Lord,  the  voice 
of  my  supplication. 

8.  0  Lord,  Lord,°the  strength  of  my  salvation  :^  Thou  hast  covered 
my  head*^  in  the  day  of  battle  : 

9.  Give  me  not  up,  0  Lord,  contrary  to  my  desire"  to  the  wicked : 
they  have  plotted  against  me ;  do  not  Thou  forsake  me,  lest  they 
triumph.^ 

10.  The  head^  of  them  compassing  me  about :  the  malice^  of  their 
lips  shall  overwhelm  them. 

11.  Burning  coals"  shall  fall  upon  them:  Thou  wilt  cast  tjiem 
down  into  the  fire  :^^  in  miseries^^  they  shall  not  be  able  to  stand. 

12.  A  man  full  of  tongue"  shall  not  be  established^^  in  the  earth : 
evils  shall  catch^^  the  unjust^''  man  unto  destruction.^^ 

13.  I  know  that  the  Lord  will  do  justice^^  to  the  needy,  and  will 
avenge  the  poor. 

14.  But  as  for  the  just,  they  shall  give  glory  to  Thy  name :  and 
the  upright  shall  dwell  in  Thy  presence.^ 


1  The  violent  man.    All  wicked  men  are  understood. 

2  Every  day— iat  all  times.  3  Violent.  *  Traps.        5  jjy  powerful  Deliverer  and  Protector. 
6  As  with  a  shield.  / 

"  n.  P.  '•'  Grant  not,  0  Lord,  the  desires  of  the  wicked." 

8  Do  not  give  effect  to  their  design. 

9  The  same  term  means  poison.  St.  Jerome  translates  it:  " aiharitudo,"  bitterness.  The  bitter 
speeches  of  his  enemies  around — the  malice  of  their  lipg — should  turn  to  their  own  injury.  The 
Vulgate  may  be  understood  to  say,  that  those  who  surrounded  him,  raised  their  heads  proudly. 

10  The  Hebrew  has  this  force. 

11  Probably  aerolites. 

12  By  the  fire — the  thunderbolt. 

13  In  floods— great  showers  of  rain,  or  deep  torrents.    A  thunderstorm  is  described. 
1*  A  slanderer,  or  liar. 

15  Tolerated.  i<>  As  a  hunter.  IT  The  violent  man. 

■   18  To  overthrow  him.  19  Execute  judgment.  20  Under  Thy  protection. 


252  ■  PSALMCXL 


PSALM     CXL.  —  Hebrew    cxli. 

Domine,  clamavi. 

A  PSALM  of  David. 

I  have  cried  to  Thee,  0  Lord,  hear  me  :^  hearken  to  my  voice, 
when  I  cry  to  Thee. 

2.  Let  my  prayer  be  directed  as  incense  in  Thy  sight ;  the  lifting 
up  of  my  hands  as  evening  sacrifice.^ 

3.  Set  a  watch,  0  Lord,  before  my  mouth  ;  and  a  door  round  about 
my  lips.^ 

4.  Incline  not  my  heart  to  evil  words ;  to  make  excuses  in  sins.^ 
With  men  that  work  iniquity :  and  I  will  not  partake  of  their 

choicest  things.^ 

5.  The  just  man  shall  correct''  me  in  mercy,^  and  shall  reprove  me : 
but  let  not  the  oil  of  the  sinner  fatten  my  head.^ 

For  my  prayer  also  shall  still  he  against  the  things  with  which  they 
are  well  pleased  :^  6.  their  judges  fallkig  upon  the  rock  have  been 
swallowed  up.^° 

They  shall  hear  my  words,  for  they  have  prevailed :"  7.  as  when 
the  thick  earth  is  broken  up  upon  the  ground  :^^ 

Our  bones  are  scattered  by  the  side  of  hell.^^  8.  But  to  Thee,  0 
Lord,  Lord,  are  my  eyes :  in  Thee  have  I  put  my  trust,  take  not 
away  my  soul.^^ 


^  n.  p.  *•  Make  haste  unto  me." 

2  The  evening  offering  of  flour  sprinkled  with  oil,  was  a  suitable  symbol  of  prayer. 

8  P.  "  Keep  the  door  of  my  lips."    Guard  me  against  rash  words. 

*  P.  "To  practise  wicked  works  with  men  that  work  iniquity."  No  mention  is  made  in  the  text  of 
making  excuses  for  sins. 

6  I  will  not  eat  of  their  delicious  meats.  I  will  hare  no  share  in  their  banquets,  lest  I  partake  of 
their  excesses. 

6  P.  "Smite  me."  Severe  reproof  is  meant. 

T  It  shall  be  regarded  as  a  kind  act. 

8  The  psalmist  desired  not  flattery,  which  may  be  compared  to  oil,  or  perfumes  used  for  the  head. 
P.  "  let  the  righteous  smite  me ;  it  shall  be  a  kindness ;  and  let  him  reprove  me  :  U  shall  be  an  excellent  , 
oil,  wJiich  shall  not  break  my  head."    Olshausen  translates  it :  "  let  not  my  head  turn  away." 

9  P.  "Yet  my  prayer  also  shall  be  in  their  calamities."  The  psalmist  prays  that  he  may  not  be  con- 
taminated with  the  society  of  the  kicked,  or  subjected  to  the  punishments  which  they  provoke.  The 
Septuagint  seem  to  have  used  the  noun  for  the  objects  of  their  attachment  and  pursuit. 

10  p,  a  When  their  judges  are  overthrown  in  stony  places."  This  verse  is  very  obscure,  as  Olshausen 
remarks.  Some  refer  it  to  the  return  of  Saul  with  three  thousand  chosen  men,  who  went  with  him  to 
the  most  craggy  rocks  in  pursuit  of  David.    1  Kings,  xxiv.  2. 

"  P.  "  They  are  sweet."  The  Vulgate  reading  is  thought  to  have  arisen  from  a  mistake  of  r)Svpiidr}ffav 
for  fiivvQriaav. 

12  As  one  cleaving  and  breaking  up  the  ground.  The  force  and  application  of  the  similitude  are  not 
clear. 

13  Martini  renders  it  sepolcro.    P.  "At  the  grave's  mouth."  i*  Mj  life. 


PSALM      CXLI 


253 


9.  Keep  me  from  the  snare  which  they  have  laid  for  me,  and  from 
the  traps  of  them  that  work  iniquity. 

10.  The  wicked  shall  fall  in  his  net :  I  am  alone^^  until  I  pass.^® 


PSALM     CXLI.  — Hebrew    cxlii. 


1.  Of  understanding  for  David.     A  prayer  when  he  was  in  the 
cave.^     1  Kings  xxiv. 

2.  I  cried  to  the  Lord  with  my  voice:  with  my  voice  I  made  sup- 
plication to  the  Lord. 

3.  In  His  sight  I  pour  out  my  prayer  :^  and  before  Him  I  declare 
my  trouble. 

4.  When  my  spirit  failed  me,^  then  Thou  knewest  my  paths. 

In  this  way  wherein  I  walked,  they  have  hidden  a  snare  for  me. 

5.  I  looked^  on  my  right  hand,  and  beheld :  and  there  was  no  one 
that  would  know  me. 

Flight  hath  failed  me  :^  and  there  is  no  one  that  hath  regard  to 
my  souk^ 

6.  I  cried  to  Thee,   0  Lord;    I  said:    Thou  art  my  hope,  my 
portion  in  the  land  of  the  living.      « 

7.  Attend  to  my  supplication :  for  I  am  brought  very  low. 
Deliver  me  from  my  persecutors :  for  they  are  stronger  than  I. 

8.  Bring  my  soul  out  of  prison,^  that  I  may  praise  Thy  name : 
the  just  wait  for  me,^  until  Thou  reward  me. 


15  The  Hebrew  term  which  tneans  'together,'  may  be  connected  with  the  preceding  verb.  The 
psalmist  prays  that  the  wiclved  may  be  caught  in  the  snares  which  they  had  set  for  him. 

18  Escape  from  danger. 

1  David  having  left  the  court  of  Achis,  fled  to  the  cave  of  OJoUam.  1.  Kings  xxii.  1.    He  subsequently 
lay  hid  in  the  cave  of  Engaddi.    lb.  xxiv. 
3  Complaint. 

3  P.  "When  my  spirit  was  overwhelmed  within  me."  The  Hebrew  term  means  "wrapt."  See 
Ps.  cxlii.  4. 

4  The  text  and  St.  Jerome  have  the  imperative:  "  look  Thou."    P.  agrees  here  with  the  Vulgate. 

6  It  was  impossible  for  him  to  flee,  since  the  soldiers  of  Saul  surrounded  the  cave.  His  place  of  refuge 
no  longer  afforded  security. 

6  No  one  from  without  came  to  rescue  him. 

^  The  cave  was  such  for  him. 

8  The  Hebrew  term,  which  usually  means  to  surround,  here  signifies  to  look  forward  to.  See  also 
Job,  xxxvii.  2. 


264  PSALM      CXLII. 


PSALM     CXLII.  — Hebrew    cxliii. 

Domine,  exaudi. 

1.  A  PSALM  of  David/  when  his  son  Absalom  pursued  him. 
2  Kings  xvii. 

Hear,  0  Lord,  my  prayer:  give  ear  to  my  supplication  in  Thy 
truth:  hear  me  in  Thy  justice. 

2.  And  enter  not  into  judgment  with .  Thy  servant ;  for  in  Thy 
sight  no  man  living  shall  be  justified.^ 

3.  For  the  enemy  hath  persecuted  my  soul :  he  hath  brought  down 
my  life  to  the  earth. 

He  hath  made  me  dwell  in  darkness,  as  those  that  have  been  dead 
of  old :  4.  and  my  spirit  is  in  anguish  within  me :  my  heart  within 
me  is  troubled. 

5.  I  remembered  the  days  of  old :  I  meditated  on  all  Thy  works : 
I  meditated  upon  the  works  of  Thy  hands. 

6.  I  stretched  f6rth  my  hands  to  Thee:  my  soul  is  as  earth  without 
water  ui^to  Thee. 

7.  Hear  me  speedily  0  Lord :  my  spirit  hath  fainted  away. 
Turn  not  away  Thy  face  from  me,  lest^  I  be  like  them  that  go 

down  into  the  pit. 

8.  Cause  me  to  hear  Thy  mercy  in  the  morning  :*  for  in  Thee  have 
I  hoped. 

Make  known  to  me  the  way*  wherein  I  should  walk:  for  I  have 
lifted  up  my  soul  to  Thee. 

9.  Deliver  me  from  my  enemies,  0  Lord,  to  Thee  have  I  fled:^ 
10.  teach  me  to  do  Thy  will,  for  Thou  art  my  God. 

Thy  good  spirit  shall  lead  me  into  the  right  land,^  11.  for  Thy 
name's  sake,  0  Lord,  Thou  wilt  quicken  me  in  Thy  justice. 

Thou  wilt  bring  my  soul  out  of  trouble:  12.  and  in  Thy  mercy 
Thou  wilt  destroy^  my  enemies. 

And  Thou  wilt  cut  oiF^  all  them  that  afflict  my  soul :  for  I  am  Thy 
servant. 


1  The  Hebrew  title  ends  here. 

2  In  a  strict  scrutiny  no  man  can  CBcape  condemnation,  for  all  are  sinners. 
8  "  And."    This  conjunction  is  used  with  great  latitude. 

♦  Speedily. 

'•>  As  to  one  who  wonld  conceal  mo  from  pursuers. 

«  The  right  way. 

T  «  Cut  off."  8  «  Destroy." 


PSALM      CXLIII.  255 


PSALM     CXLIII.  — Hebrew    cxliv. 

Benedictus  Dominus. 

A  PSALM  of  David^  against  Goliath. 

Blessed  he  the  Lord  my  God,^  who  teacheth  my  hands  to  fight,  and' 
my  fingers  to  war. 

2.  My  mercy,  and  my  refuge:^  my  support,^  and  my  deliverer: 
My  protector,^  and  I  have  hoped  in  him ;  who  subdueth  my  people 

under  me. 

3.  Lord,  what  is  man,  that  Thou  makest  Thyself  known  to  him  V 
or  the  sori  of  man,  that  Thou  makest  account  of  him  ? 

4.  Man  is  like  to  vanity :  his  days  pass  away  like  a  shadow. 

5.  Lord,  bow  down  Thy  heavens,  and  descend  :  touch  the  moun- 
tains, and  they  shall  smoke. 

6.  Send  forth  lightning,  and  Thou  shalt  scatter  them :  shoot  out 
Thy  arrows,  and  Thou  shalt  trouble  them.^ 

7.  Put  forth  Thy  hand  from  on  high ;  take  mc  out,  and  deliver  me 
from  many  waters  :  from  the  hand  of  strange  children : 

8.  Whose  mouth  hath  spoken  vanity  :  and  their  right  hand  is  the 
right  hand  of  iniquity.^ 

9.  To  Thee,  0  God,  I  will  sing  a  new  canticle  :  on  the  psal- 
tery,^°  on  an  instrument  of  ten  strings  I  will  sing  praises  to  Thee  : 

10.  Who  givest  salvation  to  kings  :  who  hast  redeemed  Thy  servant 
David  from  the  fatal  sword  :  11.  deliver  me, 

And  rescue  me  out  of  the  hand  of  strange  children :  whose  mouth 
hath  spoken  vanity :  and  their  right  hand  is  the  right  hand  of 
iniquity : 

12.  Whose  sons  are  as  new  plants  in  their  youth : 
Their  daughters  decked  out,  adorned  round  about  after  the  simili- 
tude of  a  temple  :^^ 


1  The  text  does  not  mention  Goliath,  but  the  psalm  refers  to  him.  Calmet  thinks  that  it  was  written 
after  the  revolt  of  Absalom.     Schegg  believes  it  to  regard  the  reign  of  Ezcchiah. 

2  H.  "  My  rock."    P.  "  My  strength." 

3  The  conjunction  is  not  in  the  text.  <  H.  P.  "  My  fortress." 

5  n.  "Refuge."    See  psalm  xvii:  which  contains  many  passages  similar  to  this  psalm. 

0  n.  P.  "My  shield." 

7  H.  "  Thou  wilt  know  him."  St.  Jerome  :  "agnoscis  cwm."  P.  "Thou  takest  knowledge  of  him." 

*  The  psalmist  implores  God  to  disperse  his  enemies  by  a  thunderstorm.  See  Ps.  xvii.  15. 

9  H.  "  Falsehood,"  deceitful,  treacherous.    Ps.  xvii.  3. 

JO  Two  instruments  are  mentioned  without  any  conjunction. 

u  p.  "That  our  sons  may  he  as  plants  grown  up  in  their  youth :  that  our  daughters  may  he  as  corner 
stones  polished  after  the  similitude  of  a  palace."  The  sons  are  likened  to  thriving  plants,  the  daughters 
to  cut  and  polished  stones,  fitting  in  the  corner  where  the  walls  unite.  The  Septuagint  and  Vulgate  have 
the  relative  pronoun  of  the  third  person. 


256  PSALM      CXLIV. 

13.  Their  storehouses  full,  flowing  out  from  one  to  the  other.^^ 

Their  sheep  fruitful  in  young,  numberless  as  they  go  forth  :^^ 
14.  their  oxen  fat. 

There  is  no  breach  of  wall,  nor  passage,^*  nor  crying  out  in  their 
streets.^^ 

15.  They  have  called  the  people  happy,  that  hath  these  things : 
happy  is  that  people  whose  God  is  the  Lord. 


PSALM     CXLIV. —  Hebrew    cXlv. 

F.xaltaho  te  Deus 

Praise,^  of  David  himself. 

I  will  extol  Thee,  0  God  my  king  :^  and  I  will  bless  Thy  name' 
forever,  yea  forever  and  ever. 

2.  Every   day  will  I  bless   Thee :  and  I  will  praise  Thy  name'^ 
forever,  yea  forever  and  ever. 

3.  Great  is   the  Lord,  and  greatly  to  be  praised:  and  of  His 
greatness  there  is  no  end.^ 

4.  Generation  and  generation^  shall  praise  Thy  works :  and  they 
shall  declare  Thy  power. 

5.  They  shall  speak  of^  the  magnificence  of  the  glory  of  Thy 
holiness  ;  and  shall  tell  Thy  wondrous  works. 

6.  And  they  shall  speak  of  the  might  of  Thy  terrible  acts :  ancj 
shall  declare  Thy  greatness. 

7.  They  shall  publish  the  memory  of  the  abundance  of  Thy  sweet- 
ness :^  and  shall  rejoice  in  Thy  justice. 

8.  The  Lord  is  gracious  and  merciful ;  patient^  and  plenteous  in 
mercy. 


12  p.  "  That  our  garners  maybe  full,  affording  all  manner  of  store." 

V.  "Our  Blfeep  may  bring  forth  thousands  and  ten  thousands  in  our  streets." 

1*  Nor  deportation  of  captives. 

15  Shouts  of  distress. 

1  Song  of  praise. 

2  The  king. 

3  H.  P.  "  Forever  and  ever :"  without  reduplication. 

4  The  same  termination  occurs  here  in  the  text. 

5  P.  •'  nis  greatness  is  unsearchable." 

6  Age  to  age, 

7  The  text  has  the  singular, 

8  II.  P.  "  They  shall  abundantly  utter  the  momory  of  Thy  great  gootlness." 
«  Slow  to  anger 


PSALM      CXLV.  257 

9.  The  Lord  is  sweet  to  all :  and  His  tender  mercies  are  over  all  ' 
His  works. 

10.  Let  all  Thy  works,  0  Lord,  praise  Thee  :  snd  let  Thy  saints 
bless  Thee. 

11.  They  shall  speak  of  the  glory  of  Thy  kingdom ;  and  shall  tell 
of  Thy  power. 

12.  To  make  known  to  the  sons  of  men  Thy  might  ;^^  and  the 
glory  of  the  magnificence  of  Thy  kingdom. 

13.  Thy  kingdom  is  a  kingdom  of  all  ages :  and  Thy  dominion 
endureth  throughout  all  generations. 

The   Lord  is   faithful  in  all   His  words  :  and  holy  in  all  His 
works.^^ 

14.  The  Lord  lifteth  up  all  that  fall ;  and  setteth  up  all  that  are 
cast  down. 

15.  The  eyes  of  all  hope  in  Thee,  0  Lord :  and  Thou  givest  them 
meat  in  due  season. 

16.  Thou  openest  Thy  hand,  and  fillest  with  blessing^  every  living 
creature. 

17.  The  Lord  is  just  in  all  His  ways,  and  holy  in  all  His  works. 

18.  The  Lord  is  nigh  unto  all  them  that  call  upon  Him :  to  all 
that  call  upon  Him  in  truth. 

19.  He  will  do  the  wilP  of  them  that  fear  Him :  and  He  will  hear 
their  prayer,  and  save  them. 

20.  The  Lord  keepeth  all  them  that  love  Him :  but  all  the  wicked 
He  will  destroy. 

21.  My  mouth  shall  speak  the  praise  of  the  Lord,  and  let  all  flesh 
bless  His  holy  name  forever,  yea  forever  and  ever. 


PSALM    CXLV.— Hebrew    cxlvi 

Lavda,  anima. 

1.  Alleluia,  of  Aggeus  and  Zachariah.^ 


10  H.P.  "ms  mighty  acts." 

11  This  verse  is  not  in  the  ordinary  Hebrew  copies.  As  this  psalm  is  alphabetic,  and  the  letter  J  is 
wanting,  some  think  that  this  yerse,  which,  translated  into  Hebrew,  begins  with  that  letter,  originally 
existed  in  the  text.  It  is  found  in  a  manuscript  of  the  fifteenth  century  in  the  Library  of  the  Dublin 
University :  but  it  may  have  been  inserted  to  supply  the  apparent  deficiency. 

12  The  object  of  natural  desire.    See  v,  19. 

13  The  desire. 

1  They  are  not  mentioned  in  the  text. 

17 


258  PSALMCXLVI. 

2.  Praise  the  Lord,  0  my  soul :  in  my  life  I  will  praise  the  Lord '} 
I  will  sing  to  my  God  as  long  as  I  shall  be. 

Put  not  your  trust  in  princes  :  3.  in  the  children  of  men,^  in  whom 
there  is  no  salvation.^ 

4.  His  spirit  shall  go  forth,  and  he  shall  return  into  his  earth  :  in 
that  day  all  their^  thoughts  shall  perish.® 

5.  Blessed  is  he  who  hath  the  God  of  Jacob  for  his  helper,  whose 
hope  is  in  the  Lord  his  God  :  6.  Who  made  heaven  and  earth,^  the 
sea,  and  all  things  that  are  in  them  : 

7.  Who  keepeth  truth  forever :  who  executeth  judgment  for  them 
that  suffer  wrong  ;  who  giveth  food  to  the  hungry. 

The  Lord  looseththem  that  are  fettered:  8.  the  Lord  enlighteneth 
the  blind. 

The  Lord  lifteth  up  them  that  are  cast  down :  the  Lord  loveth  the 
just. 

9.  The  Lord  keepeth  the  strangers  :  He  w411  support  the  father- 
less and  the  widow  :  and  the  ways  of  sinners  He  will  destroy.^ 

10.  The  Lord  shall  reign  forever ;  thy  God,  0  Sion,  unto  gene- 
ration and  generation. 


PSALM    CXLVI.  — Hebrew    cxlvii. 

Landate  Dominum. 

Alleluia. 

Praise  ye  the  Lord,  because  psalm  is  good :  to  our  God  be  joyful 
and  comely  praise.^ 

2.  The  Lord  buildeth  up  Jerusalem :  He  w^ill  gather  together  the 
dispersed  of  Israel.^ 

3.  Who  healeth  the  broken  of  heart,  and  bindeth  up  their  bruises. 

4.  Who  telleth  the  number  of  the  stars  ;  and  calleth  them  all  by 
their  names.^ 


2  Supra  cxliv.  2. 

3  H.  P.  "  In  the  Son  of  man." 

*  Who  cannot  secure  himself,  or  others  against  danger. 

5  His. 

^  His  projects  shall  be  utterly  defeated. 

7  Acts  xiv.  14.    Apoc.  xiv.  7.  8  He  will  frustrate  their  designs. 

1  P.  "  For  it  is  good  to  sing  praises  to  our  God,  for  it  is  pleasant,  and  praise  is  comely." 

2  Tills  marks  the  return  from  captivity,  and  may  have  been  composed  on  that  occasion. 

8  He  has  an  intimate  knowledge  of  them. 


PSALM      CXLVII.  259 

5.  Great  is  our  Lord,  and  great  is  His  power :  and  His  wisdom  is 
infinite. 

6.  The  Lord  lifteth  up  the  meek :  and  bringeth  the  wicked  down 
even  to  the  ground. 

7.  Sing  ye  to  the  Lord  with  praise :  sing  to  our  ,  God  upon  the 
harp. 

8.  Who  covereth  the  heaven  with  clouds  :  and  prepareth  rain  for 
the  earth. 

Who  maketh  grass  to  grow  on  the  mountains,  and  herbs  for  the 
service  of  men.* 

9.  Who  giveth  to  beasts  their  food :  and  to  the  young  ravens  that 
call  upon  Him.^ 

10.  He  shall  not  delight  in  the  strength  of  the  horse  ;  nor  take 
pleasure  in  the  legs  of  a  man. 

11.  The  Lord  taketh  pleasure  in  them  that  fear  Him :  and  in  them 
that  hope  in  His  mercy. 


PSALM    CXLVII. 

Lauda,  Jerusalem. 

■  Alleluia. 

12.  Praise  the  Lord,^  0  Jerusalem ;  praise  thy  God,  0  Sion» 

13.  Because  He  hath  strengthened  the  bolts  of  thy  gates :  He  hath 
blessed  thy  children  within  thee. 

14.  Who  hath  placed  peace  in  thy  borders ;  and  filleth  thee  with 
the  finest  corn. 

15.  Who  sendeth  forth  His  speech  to  the  earth;  His  word  runneth 
swiftly. 

16.  Who  giveth  snow  like  wool ;  scatter eth  mists^  like  ashes. 

17.  He  sendeth  His  crystaP  like  morsels :  who  shall  stand  before 
the  face  of  His  cold  ? 


4  This  last  clause  is  not;  in  the  text,  but  it  _is  in  ;the   Septuagint.     It  is  probably  borrowed  from 
Pb.  ciii.  14. 

6  He  gives  them  the  food  for  which  they  seem  to  call.    This  is  a  beautiful  interpretation  ^of  the  cry 
of  animals. 

1  In  Hebrew  this  is  a  continuation  of  the  preceding  psalm^ 

«  Frost. 
L«  HaU. 


260  '  PSALM      CXLVIir. 

18.  He  shall  send  out  His  word,  and  shall  melt  them :  His  wind 
shall  blow,*  and  the  waters  shall  run. 

19.  Who  declareth  His  word  to  Jacob:   His  precepts  and  His 
judgments  to  Israel. 

20.  He  hath  not  done  in  like  manner  to  eyery  nation :  and  His* 
judgments  He  hath  not  made  manifest  to  them.®    Alleluia. 


PSALM    CXLYIII. 

Laudate  Dominum  de  ccelis. 

Alleluia. 

Praise  ye  the  Lord  from  the  heavens :  praise  ye  Him  in  the  high 
places.^ 

2.  Praise  ye  Him,  all  His  Angels :  praise  ye  Him,  all  His  hosts, 

8.  Praise  ye  Him,  0  sun  and  moon  :  praise  Him,  all  ye  stars,  and 
light.2 

4.  Praise  Him,  ye  heavens  of  heavens  :^  and  let  all  the  waters  that 
are  above  the  heavens,  5.  praise  the  name  of  the  Lord. 

For  He  spake,  and  they  were  made  :*  He  commanded,  and  they 
were  created. 

6.  He  hath  established  them  forever,  and  for  ages  of  ages :  He 
^ath  made  a  decree,  and  it  shall  not  pass  away. 

7.  Praise  the  Lord  from  the  earth,^  ye  dragons,^  and  all  ye 
deeps  : 

8.  Fire,''  hail,  snow,^  ice,  stormy  winds,  which  fulfill  his  word : 

9.  Mountains,  and  all  hills,  fruitful  trees,  and  all  cedars  : 

10.  Beasts,  and  all  cattle  :  reptiles,^  and  feathered  fowls : 

11.  Kings  of  the  earth,  and  all  people :  princes  and  all  judges  of 
the  earth : 


*  He  shall  cause  His  wind  to  blow. 
■'•  H.  P.  "  They  have  not  known  them." 
1  Ye  heavenly  spirits. 
"  "  Stars  of  light" — bright  stars. 
3  Dan.  iii.  59,  GO. 

+  These  words  are  not  in  the  text.    They  are  probably  borrowed  from  Ps.  xxxii.  9. 
'  The  psalmist  now  apostrophizes  the  earth  and  all  that  belongs  to  this  lower  worMv 
'  Sea  monsters. 
7  "And." 
8  "  And  vapor." 
•'  The  term  may  be  imderstood  of  fishes,  which  are  reptiles  of  the  deep. 


PSALM      CXLIX.  261 

12.  Young  men,  and  maidens  :  let  the  old  with  the  joung^^  praise 
the  name  of  the  Lord  :  13.  for  His  name  alone  is  exalted. 

14.  The  praise  of  Him  is  above  heaven  and  earth :  and  He  hath 
exalted  the  horn^^  of  His  people. 

A  hymn  for  all  His  saints  :  for  the  children  of  Israel,  a  people 
approaching^^  to  Him.     Alleluia. 


PSALM    CXLIX. 

Cantate  Domino. 

Alleluia. 

Sing  ye  to  the  Lord  a  new  canticle :  let  His  praise  be  in  the  church 
of  the  saints. 

2.  Let  Israel  rejoice  in  Him  that  made  him  :  and  let  the  children 
^f  Sion  be  joyful  in  their  king. 

3.  Let  them  praise  His  name  in  choir :  let  them  sing  to  Him  with 
the  timbrel  and  the  psaltery. 

4.  For  the  Lord  is  well  pleased  with  His  people :  and  He  will 
exalt  the  meek  unto  salvation. 

5.  The  saints  shall  rejoice  in  glory  :  they  shall  be  joyful  in  their 
beds.^ 

6.  The  high  praises  of  God  shall  be  in  their  mouth:  and  two-edged 
swords  in  their  hands :  - 

7.  To  execute  vengeance  upon  the  nations,  chastisements  among 
the  people :  ' 

8.  To  bind  their  kings  with  fetters,  and  their  nobles  with  manacles 
of  iron. 

9.  To  execute  upon  them  the  judgment  that  is  written  :^  this  glory- 
have  all  His  saints.     Alleluia. 


10  A  new  Terse  commences  here  in  the  text. 

11  The  power. 

12  Near. 

1  In  secret,  as  well  as  in  public,  joy  will  be  felt. 

2  This  seems  to  refer  to  great  victories  achieved  by  the  Israelites.    It  may  also  be  understood  of  divine 
Judgments,  of  which  the  glorified  gaints  are  ministers,  although  mnseea  by  mortal  eye. 


262  PSALM      CL. 


PSALM    CL. 

Laicdate  Dominum  in  sandis* 

Alleluia. 

Praise  je  the  Lord  in  His  holy  places :  praise  ye  Him  in  the 
firmament  of  His  power. 

2.  Praise  ye  Him  for  His  mighty  acts  :  praise  ye  Him  according 
to  the  multitude  of  His  greatness. 

3.  Praise  Him  with  sound  of  trumpet :  praise  Him  with  psaltery 
and  harp, 

4.  Praise  Him  with  timbrel  and  choir :  praise  Him  with  strings 
and  organs. 

5.  Praise  Him  on  high-sounding  cymbals :  praise  Him  on  cymbals- 
of  joy :  6.  Let  every  spirit  praise  the  Lord.     Alleluia. 


1  Eatery  tMng  that  hatk  life. 


THE  PROVERBS. 


INTRODUCTION 


This  book  bears  the  name  of  Solomon,  to  whom  it  is  ascribed  by 
the  general  tradition  of  christians,  as  well  as  of  Jews.  It  is  thought 
to^have  been  composed  by  him  before  he  fell  away  from  God  by  sin, 
although  some  have  reckoned  Jt  among  the  fruits  of  his  repentance. 
Proverbs  here  denote  wise  maxims,  or  mysterious  sayings,  directed 
especially  to  guide  man  in  the  path  of  duty,  and  guard  him  against 
the  seductions  o^  vice.  They  are  well  calculated  for  youth,  who  are 
easily  led  astray  by  the  attractions  of  pleasure.  They  si^t,  however, 
every  age,  and  every  class  of  men,  and  are  for  the  most  part,  easy 
of  comprehension,  as  well  as  replete  with  instruction.  To  a  great 
extent  they  may  appear  to,be  the  dictates  of  mere  natural  reason  and 
human  wisdom;  but  their  uniform  excellence  marks  their  divine 
source,  since  no  code  of  morals  dictated  by  men  is  found  perfect  in 
all  its  parts.  The  student  of  this  collection  will  become  wise  unto 
salvation,  if  he  always  bear  in  mind  that  its  contents  can  only  be 
reduced  to  practice  under  the  influence  and  by  the  aid  of  the  Spirit 
of  God. 

Some  have  conjectured  that  the  maxims  of  others  besides  Solo- 
mon are  contained  in  this  book:  deeming  it  unlikely  that  one  man 
could  have  delivered  so  many  profound  truths,  in  language  so  varied, 
yet  so  pithy  and  striking.  What  is  said  in  Scripture  of  his  wisdom 
fully  prepares  us  for  regarding  the  whole  as  his  dictates.  It  is  easier 
to  conceive  that  one  individual  could  have  uttered  these  proverbs, 
than  that  the  sayings  of  many  would  be  found  to  harmonize  so  well, 
and  form  the  beautiful  code  of  morals  which  is  here  developed.  The 
whole  bears  the  same  stamp  of  antiquity,  and  is  safely  referred  to  the 
same  source.  It  is  God  who  gave  wisdom  to  Solomon,  and  impelled 
him  to  record  these  wise  maxims  for  the  instruction  of  all  future  ages. 
Without  caring  to  affirm  that  nothing  is  contained  in  them  which 
came  not  from  his  pen,  we  acknowledge  that  the  book  is  in  all  its 
parts,  sacred  and  canonical,  a  divinely  inspired  rule  of  belief  and 
conduct.  This,  however,  does  not  imply  that  those  verses,  or  parts 
of  sentences,  which  are  not  in  the  Hebrew,  but  are  borrowed  from 


266  INTRODUCTION. 

the  Septuagint,  must  necessarily  be  regarded  as  appertaining  to  the 
sacred  text ;  since  it  does  not  appear  that  the  Council  of  Trent  meant 
to  define  the  authenticity  of  such  passages,  which  did  not  at  all  come 
under  the  consideration  of  the  fathers.     The  use  of  the  words  "with 
all  their  parts;"  was  intended  to  embrace  especially  those  portions 
of  the  books  of  Esther  and  Daniel,  which  had  been  called  in  question. 
The  authenticity  of  the  passages  of  which  we  now  speak,  is  a  fair 
subject  of  critical  investigation ;  and  without  detriment  to  the  au- 
thority of  the  Vulgate,  it  may  be  conjectured  that  some  of  them  are 
a  second  translation  of  words  already  rendered,  whilst  others  contain, 
the  glosses  of  some  ancient  commentator,  transferred  accidentally 
from  the  margin  to  the  text.     The  Vulgate  generally  distinguishes 
them  by  leaving  them  unnumbered,  or  putting  them  by  themselves, 
thus  intimating  that  they  are  wanting  in  the  Hebrew.     It  should  also 
be  observed  that  the  translation  of  St.  Jerome  from  the  Hebrew  is 
given  in  the  Vulgate,  but  with  some  additions  and  variations,  occa- 
sioned by  recourse  to  the  Septuagint,  or  by  the  retention  of  some 
words  and  phrases  from  the  very  ancient  Latin  version,  which  was  in 
use  before  the  time  of  that  illustrious  interpreter. 


THE  BOOK  OF  PROVERBS 


CHAPTER    I. 

THE  USE  AND  END  OF  THE  PROVERBS.   AN  EXHORTATION  TO  FLEE  THE  COMPANY  OF 
THE  wicked:  and  TO  HEARKEN  TO  THE  VOICE  OF  WISDOM. 

The  parables^  of  Solomon,  the  son  of  David,  king  of  Israel,^ 

2.  To  know  wisdom,  and  instruction : 

3.  To  understand  the  words  of  prudence,^  and  to  receive  the  in- 
struction of  doctrine,^  justice,  and  judgment,  and  equity  : 

4.  To  give  subtilty^  to  little  ones,^  to  the  young  man  knowledge 
^  and  understanding^ 

5.  A  wise  man  shall  hear,  and  shall  be  wiser :  and  he  that  under- 
standeth,  shall  know  how  to  govern.^ 

6.  He  shall  understand  a  parable,  and  the  interpretation,  the 
words  of  the  wise,  and  their  mysterious  sayings. 

T.  The  fear  of  the  Lord  is  the  beginning  of  wisdom.^     Fools^^ 
despise  wisdom  and  instruction. 


1  Abridged  comparisons,  sententious  sayings.  The  Hebrew  verb  means  to  rale,  and  also  to  resemble ; 
•which  significations  being  widely  different,  the  learned  are  puzzled  to  account  for  them.  Gesenlus  con- 
jectures that  the  original  meaning  is  "to  make  stand,"  and  that  it  signifies  "to  rule"  inasmuch  as  it 
implies  the  controlling  action  of  superior  power ;  and  "to  compare  "  as  it  were  by  placing,  or  making 
stand  together  the  objects  of  comparison. 

2  Solomon  is  related  3  Kings  iv.  32,  to  have  spoken  three  thousand  parables,  many  of  which  are  here 
collected. 

8  The  verb  and  noun  have  the  same  meaning.    P.  "  to  perceive  the  words  of  understanding. 

4  Understanding. 

5  The  Hebrew  term,  which  signifies  craft,  is  here  used  for  prudence. 

6  The  open  and  unsuspecting. 

^  The  term,  which  is  ambiguous,  is  here  taken  in~a  good  sense. 

8  R.  V.  This  is  the  force  of  the  Hebrew  term  as  here  employed.  It  means  rules  of  government, 
proper  self-discipline,  and  skill  in  directing  others.  Martini:  "stard  al  timonei"  "he  shall  be  at  the 
helm." 

9  Ps.  ex.  10.    Eccl.  i.  16.    H.  P.  «  of  knowledge. 

10  The  perverse. 


268  •  PROVERBSI. 

8.  My  son/^  hear  tlie  instruction  of  thy  father,  and  forsake  not 
the  law  of  thj  mother  :^^ 

9.  That  grace^^  may  be  added  to  thy  head,  and  a  chain  of  gold  to 
thy  neck. 

10.  My  son,  if  sinners  entice  thee,  consent  not  to  them. 

11.  If  they  say  :  Come  with  ns  ;  let  us  lie  in  wait  for  blood ;  let 
us  hide  snares^^  for  the  innocent  without  cause  :^^ 

12.  Let  us  swallow  him^^  up  alive  like  hell,^''  and  whole^^  as  one^'-^ 
that  goeth  down  into  the  pit.^*^ 

13.  We  shall  find  all  precious  substance  ;^^  we  shall  fill  our  houses 
with  spoils.^^ 

14.  Cast  in  thy  lot  with  us ;  let  us  all  have  one  purse.^^ 

15.  My  son,  walk  not^^  thou  with  them :  restrain  thy  foot  from 
their  paths. 

16.  For  their  feet  run  to  evil,^^  and  make  haste  to  shed  blood. 

17.  But  a  net  is  spread  in  vain  before  the  eyes  of  birds .^^ 

18.  And  they  themselves  lie  in  wait  for  their  own  blood,  and 
practise  deceits  against  their  own  lives.^'' 

19.  So  the  ways  of  every  covetous  man  destroy  the  souls  of  the 
possessors.^^ 


11  Any  pupil  may  be  thus  addressed  by  his  te'acher,  who,  in  instructing,  holds  the  place  of  a  parent. 

12  Obedience  to  parents  is  strongly  inculcated.  The  mother  has  great  influence  in  forming  the  char- 
acter of  the  child. 

13  The  merit  of  obedience  is  likened  to  a  graceful  ornament,  a  beautiful  fillet  about  the  temples,  or  a 
golden  chain  hanging  on  the  neck. 

1*  H.  P.  "Let  us  lurk  privily." 

15  Wantonly,  or  in  vain.  His  innocence  is  to  no  purpose,  since  it  does'  not  disarm  their  malice,  and 
they  feel  confident  that  it  will  not  ensure  him  divine  protection  against  their  machinations. 

16  The  text  is  in  the  plural,  as  having  reference  to  the  innocent  generally. 

17  As  Core  and  his  partisans  were  swallowed  up  alive.  Numb.  xvi.  30,  33.  The  conspirators  propose  to 
destroy  the  objects  of  their  malice  suddenly  and  completely,  so  as  to  leave  no  opportunity  of  escape,  or 
trace  to  discover  the  crime. 

18  The  Hebrew  term,  which  means  perfect,  is  here  taken  for  entire. 

19  The  text  is  in  the  plural :  "as  those  who." 

20  The  image  of  persons  suddenly  engulphed,  and  utterly  lost  sight  of,  corresponds  with  the  former 
member  of  the  sentence. 

21  Gold  and  silver. 

22  Garments  are  thought  to  be  especially  meant.  A  plentiful  supply  constituted  a  considerable  part 
of  the  riches  of  the  ancients. 

23  They  encouraged  the  young  man  to  engage  with  them,  by  offering  him  an  equal  share  in  the  spoils. 

24  H.  P.  « In  the  way."  25  jg.  Ux.  7.  ^ 

26  Birds,  attracted  by  food,  dart  on  it,  without  adverting  to  the  net  spread  around  to  catch  them. 
Sinners,  in  like  manner  rush  to  ruin,  in  the  blind  pursuit  of  apparent  advantages.  Menochius  thinks 
that  the  meaning  of  the  sacred  writer  is  to  the  contrary.  As  birds  shun  nets  quite  exposed  to  view,  so 
the  just  escape  the  manifest  snares  of  the  wicked,  by  keeping  always  in  remembrance  the  divine 
maxims. 

27  R.  V.  Their  plots  against  others  turn  to  their  own  destruction.  They  forfeit  life  in  attempting  to 
execute  them,  or  in  punishment  of  them. 

28  That  covetousness  which  prompts  to  bloodshed,  proves  fatal  to  those  who  yield  to  it. 


PROVERBS      I.  269 

20.  Wisdom  crieth  abroad  i^^  she  utteretli  her  voice  in  the  streets : 

21.  At  the  head  of  crowds  she  crieth  out :  in  the  entrance  of  the 
gates  of  the  city  she  uttereth  her  words,  saying : 

22.  0  children.^^  how  long  will  ye  love  childishness,^^  and  fools 
covet  those  things  which  are  hurtful  to  themselves,^^  and  the  unwise^^ 
hate  knowledge  ? 

23.  Turn  ye  at  my  reproof :  behold,  I  will  utter^  my  spirit  to 
you,  and  will  show  you  my  words. 

24.  Because  I  called,  and  ye  refused  :^  I  stretched  out  my  hand ; 
and  there  was  none  that  regarded. 

25.  Ye  have  despised  all  my  counsel,  and  neglected  my  reproofs.^^ 

26.  I  also  will  laugh  at  your  destruction,^  and  will  mock  you, 
when  that  which  ye  feared  shall  come  on  you. 

27.  When  sudden  calamity  shall  fall  on  you,  and  destruction,  as 
a  tempest,  shall  be  at  hand,^^  when  tribulation  and  distress  shall 
come  upon  you : 

28.  Then  shall  they  call  upon  me,  and  I  will  not  hear:  they 
shall  rise  in  the  morning,  and  they  shall  not  find  me : 

29.  Because  they  have  hated  instruction,^^  and  received^  not  the 
fear  of  the  Lord, 

30.  Nor  consented  to  my  counsel,  but^^  despised  all  my  reproof. 

31.  Therefore^  they  shall  eat  the  fruit  of  their  own  way,^  and 
they  shall  be  filled  with  their  own  devices. 


29  This  is  a  beautiful  personification  of  wisdom,  which  in  the  Hehrew,  is  spoken  of  in  the  plural  num- 
ber, to  mark  her  excellence.  The  verb  may  be  translated  to  shout,  or  cry  aloud,  which  prosdico  also 
expresses. 

*>  Simpletons. 

31  That  simplicity  which  partakes  of  folly.    See  Ps.  iv.  3. 

32  p.  «  Scorners  delight  in  their  scorning,"  they  seek  occasions  for  scoflSng. 

3»  Stupid  or  impious  men.    The  three  terms  may  regard  different  classes  of  sinners. 

3*  P.  "  Pour  out,"  It  expresses  the  free  communication  of  his  thoughts. 

■<»  Is.  Ixv.  12 :  Ixvi.  4.    Jer.  vii.  13. 

38  P.  <'  You  would  none  of  my  reproofs." 

*7  Wisdom  foretells  to  sinners  the  calamities  which  their  course  of  conduct  will  draw  on  them,  and 
threatens  to  exult  in  their  destruction,  if  despite  of  her  admonitions,  they  persevere  in  their  wicked- 
ness.   Ps.  ii.  4. 

38  "When  your  fear  cometh  as  desolation,  and  your  destruction  cometh  as  a  whirlwind.  The  former 
noun  may  be  translated  "  tempest."  The  judgment  of  God  on  the  wicked  Antiochus  is  recorded, 
2  Macch.  ix.  13. 

39  p.  "  Knowledge." 

*o  P.  "  Did  not  choose." 

*i  The  conjunction  is  not  in  the  text. 

*2  «  And."    It  has  the  force  of  a  causal  or  illative  particle. 

*3  They  shall  suffer  the  consequences  of  their  crimes. 


270  PROVERBS      II. 

32.  The  turning  away^*  of  the  simple^^  shall  kill  them  ;^^  and  the 
prosperity^^  of  fools  shall  destroy  them. 

33.  But  he  that  shall  hear  me,   shall  rest  without  terror,  and 
shall  enjoy  abundance,^^  without  fear  of  evils. 


CHAPTER    II. 

"    THE   ADVANTAGES    OF    WISDOM;    AND    THE   EVILS    FROM   WHICH   IT   DELIVERS. 

My  son,  if  thou  wilt  receive  my  words,  and  hide  my  command- 
ments with  thee,^ 

2.  That  thy  ear  may  hearken  to  wisdom :  incline  thy  heart  to 
know^  prudence. 

3.  For  if  thou  call  for  wisdom,  and  incline  thy  heart  to  prudence ; 

4.  If  thou  seek  her  as  money,  and  dig  for  her  as  for  a  treasure ; 

5.  Then  shalt  thou  understand  the  fear  of  the  Lord,  and  find  the 
knowledge  of  God : 

6.  Because   the   Lord   giveth   wisdom:   and   out   of  His  mouth 
Cometh  prudence  and  knowledge. 

7.  He  guardeth^  the   salvation*  of  the  righteous,  and  protecteth* 
'    them  that  walk  in  simplicity, 

8.  Keeping  the  paths  of  justice,^  and  guarding  the  ways  of  the 
saints. 

9.  Then  shalt  thou  understand  justice,  and  judgment,  and  equity,'' 
and  every  good  path.^ 


**  The  turning  from  virtue :  or  the  neglecting  to  cultivate  it. 

<5  Simpletons — foolish  and  bad  men. 

■ifi  Bring  ruin  upon  them. 

*7  Their  success  serves  only  to  accelerate  their  destruction. 

*8  Shall  be  tranquil  and  secure. 

1  In  thy  bosom.    Treasure  them  up  in  thy  heart. 

2  This  verse  is  not  in  the  text. 

8  G.  Srr)(ravpi<^£i.    «  Treasureth  up." 

*  S.  V.  R.  "  Sound  wisdom." 

6  He  is  a  shield. 

6  H.  P.  "  He  keepeth  the  paths  of  judgment."  God  guards  the  paths  of  those  who  Walk  conformably 
to  His  law.    He  protects  and  saves  them. 

T  These  three  terms  are  nearly  synonymous.  Justice  may  be  taken  for  what  in  itself  is  proper 
Judgment  for  the  law  which  regulates  the  relations  of  man  to  man,  and  determines  the  penalty  of  crime 
equity  for  the  general  considerations  of  right  and  duty. 

8  H.  "  The  track  of  a  wheel."    It  is  here  used  for  the  path  of  moral  duty. 


PROVERBS      III.  ^a 

10.  If  wisdom  enter  into  thy  heart,  and  knowledge  please  thy  soul : 

11.  Counsel  shall  keep^  thee,  and  prudence  shall  preserve  thee, 

12.  That  thou  majst  be  delivered  from  the  evil  way,  and  from 
the  man  that  speaketh  perverse  things  : 

13.  Who  leave  the  right  way,  and  walk  by  dark  ways : 

14.  Who  are  glad  when  they  have  done  evil,  and  rejoice  in  most 
wicked  things : 

15.  Whose  ways  are  perverse,  and  their  steps  infamous. 

16.  That  thou  mayst  be  delivered  from  the  strange  woman,^°  and 
from  the  stranger,  who  softeneth  her  words, 

17.  And  forsaketh  the  guide  of  her  youth," 

18.  And  hath  forgotten  the  covenant  of  her  God  :^^  for  her  house 
inclineth  unto  death,  and  her  paths  to  hell.^^ 

19.  None  that  go  in  unto  her,  shall  return  again,"  neither  shall 
they  take  hold  of  the  paths  of  life.^^ 

20.  ^^That  thou  mayst  walk  in  a  good  way,^^  and  mayst  keep  the 
paths  of  the  just. 

21.  For  the  upright  shall  dwell  in  the  land :  and  the  simple^^ 
shall  continue  in  it. 

22.  But  the  wicked  shall  be  destroyed  from  the  earth  :^^  and  they 
that  do  unjustly  shall  be  taken  away  from  it. 


CHAPTER    III. 

AN  EXHOETATION  TO  THE   PRACTICE   OF  VIRTUE. 

My  son,  forget  not  my  law,  and  let  thy  heart  keep  my  command- 
ments. 


9  Guard  thee,  as  a  sentinel. 

w  A  woman  not  of  the  Hebrew  nation  is  thought  by  some  to  be  meant :  but  the  phrase  was  used  for 
a  harlot,  without  regard  to  her  birth.  The  seductions  of  pleasure  are  most  to  be  feared,  especially  by 
the  young. 

11  Her  husband.    See  Joel  i.  8.    The  adulteress  is  particulary  pointed  out. 

12  The  marriage  covenant  always  had  a  divine  sanction. 

13  The  term  D^Nfin  may  be  translated :  "  The  shades ;"  or  "  the  departed."  It  was  used  of  the  giants. 
The  meaning'of  the  text  is  that  those  who  frequent  the  house  of  an  adulteress,  expose  themselves  to 
premature  and  untimely  death.  Theyjmay  iall  victims  ^to  jealousy,  or  shorten  their  life  by  excessive 
indulgence. 

14  They  meet  with  violent  death ;  or  they  cannot  extricate  themselves  from  her  snares. 

15  Her  lovers  do  not  easily  return  to  their  former  pursuits  of  industry :  they  are  precipitated  into  the 
gulph  of  licentiousness  and  of  destruction. 

16  The  ruin  of  her  votaries  is  pointed  out  with  a  view  to  strengthen  the  just  in  their  love  of  virtue. 
^7  H.  P.  "  In  the  way  of  the  good."  w  H.  P.  "  The  perfect."  "  Job.  xviii.  17. . 


'  272  PROVEKBSIII. 

2.  For  they  shall  add  to  tliee  length  of  days,  and  years  of  life,i 
and  peace. 

3.  Let  not  thy  mercy  and  truth  leave  thee  :^  put  them  about  thy 
neck,^  and  write  them  on  the  tables*  of  thy  heart : 

4.  And  thou  shalt  find  grace,  and  good  understanding^  before 
God  and  men.^ 

5.  Trust  in  the  Lord  with  all  thy  heart ;''  and  rely  not  upon  thy 
own  prudence. 

6.  In  all  thy  ways  think^  on  Him,  and  He  will  direct  thy  steps. 

7.  Be  not  wise  in  thy  own  conceit  :^  fear  God,  and  depart  from 
evil: 

8.  For  it  shall  be  health  to  thy  navel,^"^  and  moistenings^  to  thy 
bones. 

9.  Honor  the  Lord  with  thy  substance, ^^  and  give  Him  of  all 
thy  first  fruits  : 

10.  And  thy   barns   shall  be   filled  with   abundance;  and  thy 
presses  shall  run  over  with  wine. 

11.  My  son,  reject  not  the  correction  of  the  Lord  :^^  and  do  not 
faint^*  when  thou  art  chastised  by  Him : 

12.  For  whom  the  Lord  loveth  He  chastiseth :  and  as  a  father  in 
his  son,  He  taketh  complacency.^^ 

13.  Blessed  is  the  man  that  findeth  wisdom,  and  is  rich  in  pru- 
dence.-^^ 


1  The  latter  phrase  expresses  more  than  the  former,  namely  life  with  its  enjoyments.  See  Ps. 
xxix.  6, 

2  This  is  an  hypallage  equivalent  to  :  Do  not  thou  forsake  mercy  and  truth.  St.  Chrysostom  gives 
the  reason  of  the  peculiar  form  of  speech  adopted  by  the  sacred  writer.  "  He  shows  that  we  stand  in 
need  of  them,  rather  than  they  have  need  of  us :  and  teaches  us  to  endeavor  to  retain  them."  In  ep. 
ad  Philip. 

3  They  are  to  be  kept  ever  fresh  in  the  memory,  like  necklaces  which  are  not  easily  forgotten. 

4  H.  P.  "Table."  What  we  commit  to  memory,  and  think  upon  with  delight,  may  be  considered  as 
written  on  our  heart,  as  in  a  tablet. 

5  The  two  Hebrew  terms  signify  acceptance. 

6  St.  Paul  seems  to  allude  to  this  passage  as  given  in  the  Septuagint.    Eom.  xii,  17.    2  Cor.  viii.  22. 

7  H.  "  Lean,"  as  on  a  staff. 

8  H.  «  Know," 

9  Rom.  xii.  16. 

10  This  is  taken  for  the  body  of  which  it  is  the  central  point.    S.  (roiixari. 

n  Y.  '' irrigatio."    This  exactly  expresses  the  force  of  the  Hebrewterm.    P.  <•'  marrow." 

12  Tobias  iv.  7.    Luke  xiv.  13. 

13  Apoc.  iii.  19. 

H  Grow  impatient. 

15  Paternal  affection  moderates  the  chastisement,  which  is  directed  to  the  amendment  of  the  loved 
child.  As  a  father  chastiseth  his  son  without  ceasing  to  love  him,  so  God  chastises  men.  S.  probably 
read  3^3  as  a  verb,  meaning  to  cause  pain,  or  to  chastise.  It  is  now^'punctuated  as  a  noun,  with  the  par- 
ticle of  comparison.    St.  Paul  quotes  the  passage  accordingly.    Heb.  xii.  5. 

16  p,  «  Tile  man  that  getteth  understanding." 


PROVERBS      III.  273 

14.  The  purchasing  thereof  is  better  than  the  merchandise  of 
silver,  and  her  fruit  than  the  chiefest  and  purest  gold  :^^ 

15.  She  is  more  precious  than  all  riches  :^^  and  all  the  things  that 
are  desired,  are  not  to  be  compared  with  her. 

16.  Length  of  days  is^in  her  right  hand :  and  in  her  left  hand 
riches  and  glory. 

17.  Her  ways  are  beautiful  ways  ;  and  all  her  paths  are  peaceable. 

18.  She  is  a  tree  of  life  to  them  that  lay  hold  on  her :  and  he 
that  shall  retain  her,  is  blessed. 

19.  The  Lord  by  wisdom  hath  founded  the  earth ;  by  understand- 
ing^^ He  hath  established  the  heavens. 

20.  By  His  wisdom  the  depths  have  broken  out ;  and  the  cloudg 
grow  fhick^^  with  dew. 

21.  My  son,  let  not  these  things^^  depart  from  thy  eyes ;  keep 
the  law^^  and  counsel  'P 

22.  And  there  shall  be  life  to  thy  soul,  and  grace  to  thy  mouth.^ 

23.  Then  shalt  thou  walk  confidently  in  thy  way ;  and  thy  foot 
shall  not  stumble  :^ 

24.  If  thou  sleep,  thou  shalt  not  fear :  thou  shalt  rest,  and  thy 
sleep  shall  be  sweet. 

25.  Be  not   afraid   of  sudden   fear,^®  nor   of  the  power  of  the 
wicked  falling  upon  thee. 

26.  For  the  Lord  will  be  at  thy  side,^  and  will  keep  thy  foot,  that 
thou  be  not  caught.^^ 


IT  But  one  term  is  used  in  the  text,  which  expresses  the  glittering  of  the  gold,  when  the  rain  has 
washed  away  the  earth  which  concealed  the  ore. 

18  H.  P.  «  Rubies." 

19  V.  Prudentia.  This  is  employed  by  the  Vulgate  for  ^understanding,"  which  is  the  meaning  of 
the  text. 

20  p.  "Drop  down." 

21  "These  things"  are  not  in  the  text,  which  regards  the  law  and  counsel.  The  Septuagint  uses  the 
term  Uapappvris.  "  My  son,  let  not  slip,  but  observe  my  counsel  and  sentiment."  St.  Paul  employs  the 
same  term :  Ileb.  ii.  1,  probably  with  reference  to  this  passage. 

22  This  term  occurs  above  ch.  ii.  7,  where  it  is  rendered  "salvation."  The  Septuagint  here  has  /?ojX»)y 
counsel. 

23  The  Hebrew  term  is  of  similar  import  with  the  preceding.  P.  "discretion."  S.  £*'»'0'av.  See  also 
Jer.  xxiii.  20  :  xxx.  24. 

2'*  II.  P.  "  Neck."    As  an  ornament. 

25  The  image  of  a  traveler,  who  pursues  his  way  securely  and  without  accident,  is  used  to  express 
the  safety  of  him  who  observes  the  divine  law. 

26  The  consciousness  of  innocence  inspires  security.  • 

27  The  Hebrew  term  literally  means  the  loins :  but  it  is  also  used  to  express  confidence.  P.  "  the 
Lord  shall  be  thy  confidence." 

28  As  in  a  trap. 

18 


274  PROVERBS      IV. 

27.  Do  not  withhold  from  doing  good^^  him  who  is  able:  if  thou 
art  able,  do  good  thyself  also. 

28.  Say  not  to  thy  friend :  Go,  and  come  again :  to-morrow  I  will 
give  to  thee :  when  thou  canst  give  at  present. 

29.  Practise  not  evil  against  thy  friend,  when  he  hath  confidence 
in  thee.^ 

30.  Strive  not  against  a  man  without  cause,  when  he  hath  done 
thee  no  evil. 

31.  Envy  not  the  unjust^^  man,  and  do  not  follow^  his  ways : 

32.  For  every  mocker^  is  an  abomination  to  the  Lord ;  and  His 
communication^^  is  with  the  simple.^ 

33.  Want^^  is  from  the  Lord  in  the  house  of  the  wicked :  but  the 
dwellings  of  the  just  shall  be  blessed.^^ 

34.  He^^  shall  scorn  the  scorners  ;  and^^  to  the  meek  He  will  give 
grace. 

35.  The  wise  shall  possess  glory :  the  promotion  of  fools  is  dis- 
grace.^^ 


CHAPTER    IV. 

A   FURTHER   EXHORTATION    TO    SEEK  AFTER  WISDOM. 

Hear,  ye  children,  the  instruction  of  a  father :  and  attend  that 
ye  may  know  prudence. 

29  p,  a  •vyithhokl  not  good  from  them  to  whom  it  is  due,  when  it  is  in  the  power  of  thy  hand  to  do  it." 
The  Hebrew  calls  them  "  its  masters,"  which  means  the  poor,  who  are  entitled  to  relief.  The  Septiiagint 
so  understood  it.  The  Vulgate  took  it  to  mean  those  who  were  able  and  disposed  to  give  alms,  and 
divided  the  sentence,  so  as  to  forbid  interfering  with  the  good  actions  of  others,  and  to  encourage  each 
one  to  do  what  was  in  his  power. 

30  H.  P.  "  He  dwelleth  securely  by  thee."  Rosenmiiller  does  not  think  that  this  refers  to  the  viola- 
tion of  the  rights  of  hospitality.    The  sentence  is  more  general. 

31  Violent.    See  Ps.  xxxvi.  1. 

32  Choose. 

33  Perverse,  or  wicked  man.  ' 
3*  His  secret. 

35  The  upright.  "  God  is  said  ta  discourse  with  the  simple,  because  with  the  ray  of  His  visitation  He 
enlightens  in  regard  to  high  mysteries,  the  minds  of  such  as  are  clouded  by  no  shade  of  duplicity." 
St.  Gregory  the  Great,  Pastoral  par.  in.  ad.  ii. 

35  R.  V.  Aben-Ezra  so  explains  the  Hebrew  term.    P.  "  The  curse  of  the  Lord." 

3"  P.  "He  blesseth"— with  abundance.  The  reading  of  S.  V.  is  supported  by  several  manuscripts 
noted  by  De  Rossi. 

38  P.  "  Surely  He  scorneth  the  scorners,  but  He  giveth  grace  to  the  lowly."    James  iv.  6. 

33  So.  As  the  impious  are  punished  according  to  their  deserts,  so  are  the  afflicted  graciously 
relieved. 

40  The  exaltation  of  the  impious  ends  in  shame.    P.  "Shame  shall  be  the  promotion  of  fools." 


PROVERBS     IV.  275 

2.  I  will  give  jou  a  good  gift  ;^  forsake  not  my  law. 

3.  For  I  also  was  my  father's  son,  a  tender  and  only  son^  in  the 
sight  of  my  mother :  "  • 

4.  And  he  taught  me,  and  said :  Let  thy  heart  receive  my  words ; 
keep  my  commandments,  and  thou  shalt  live. 

5.  Get  wisdom ;  get  prudence :  forget  not,  neither  decline  from 
the  words  of  my  mouth. 

6.  Forsake  her^  not ;  and  she  shall  keep  thee  :  love  her ;  and  she 
shall  preserve  thee. 

7.  The  beginning  of  wisdom,  get  wisdom  ;*  and  with  all  thou 
possessest  purchase  prudence.^ 

8.  Take  hold  on  her,^  and  she  shall  exalt  thee  'J  thou  shalt  be 
glorified  by  her,^  when  thou  shalt  embrace  her. 

9.  She  shall  give  to  thy  head  a  graceful  ornament,^  and  protect*^ 
thee  with  a  noble  crown. 

10.  Hear,  0  my  son,  and  receive  my  words,  that  years  of  life 
may  be  multiplied  to  thee. 

11.  I  will  show  thee  the  way  of  wisdom :  I  will  lead  thee  by  the 
paths  of  justice :" 

12.  Which,  when  thou  shalt  have  entered,  thy  steps  shall  not  be 
straitened :  and  when  thou  runnest,  thou  shalt  not  meet  a  stumbling- 
block. 

13.  Take  hold  on  instruction ;  leave  it  not:^^  keep.  it^. because  it 
is  thy  life. 

14.  Be  not  delighted^^  in  the  paths  of  the  wicked::  neither  let  the 
way  of  evil  men  please^^  thee. 


1  Useful  knowledge.    The  verb  in  Hebrew  is  in  the  perfect  tense:  but  is  rendered  by  the  Septuagint; 
in  the  future,  according  to  the  latitude  used  by  Hellenistic  writers. 

2  S.  "  BeloTed."    David  had  several  children  of  Bethsabee.    1  Par.  iii.  5.    Solomon  was  loved  as  if 
he  were  an  only  son. 

3  Wisdom  or  prudence  is  meant. 

4  The  commencement  of  wisdom  is  to  form  a  high  estimate  of  it,  and  to  conceive  an  ardent  desire  to 
possess  it.    Wisdom  vi.  18. 

5  P.  "With  all  thy  getting  get  understanding."    Every  thing  should  be  sacrificed  in  order  to  secure 
it.    It  is  a  precious  pearl  to  be  procured  at  any  price.    Matt.  xiii.  46. 

6  P.  "  Exalt  her  " — place  her  on  high,  that  is  esteem  her  above  all. 

7  P.  "  She  shall  promote  thee." 

8  P.  "  She  shall  bring  thee  to  honor,"     Devoted  attachment  to   wisdom   is    the   path    to   true 
honor. 

9  A  beautiful  band,  or  fillet. 

10  S.  •'  Deliver  to  thee."    P.  The  crown  is  an  ornament  rather  than  a  protection. 

11  Strait  and  level  paths. 

12  Relax  not  thy  hold. 

13  P.  "Enter  not  into  the  path  of: the  wicked."    The  same  Hebrew  letters,  with  different  points,  yield 
either  meaning.    See  Supra  i.  10. 

1*  The  text  admits  of  this  meanixig.    See  Mai.  iii.  12.    P.  "  Go  not  in  the  way  of  evil  menr    This  is  a 
caution  not  to  go  forward  in  the  w&y  of  vice. 


276  PROVERBS      IV. 

15.  Flee  from  it ;  pass  not  by  it :  go  aside,  and  forsake  it. 

16.  For  thej  sleep  not,  except  they  have  done  evil :  and  their 
sleep  is  taken  away^  unless  they  have  made  some  to  fall.^^ 

17.  They  eat  the  bread  of  wickedness,  and  drink  the  wine  of 
iniquity.  ^^ 

18.  But  the   path  of  the  just,  as  a  shining  light,  goeth  forward, 
and  increaseth  even  to  perfect  day.^'' 

19.  The  way  of  the  wicked  is  darksome :  they  know  not  where 
they  fall.18 

20.  My  son,  hearken  to  my  words ;  and  incline  thy  ear  to  my 
sayings. 

21.  Let  them  not  depart  from  thy  eyes  :^^  keep  them  in  the  midst 
of  thy  heart : 

22.  For  they  are  life  to  those  that  find  them,  and  health  to  the 
whole  body.^^ 

23.  With  all  watchfulness  keep  thy  heart,  because  life  issueth  out 
from  it.^^ 

24.  Remove  from  thee  a  froward  mouth :  and  let  detracting^^  lips 
be  far  from  thee. 

25.  Let  thy  eyes  look  straight  on :  and  let  thy  eyelids  go  before 
thy  steps.^^ 

26.  Make  straight^^  the  path  for  thy  feet ;  and  all  thy  ways  shall 
be  established.^ 


15  Such  is  their  perversity,  that  they  can  get  no  rest,  unless  they  have  accomplished  the  ruin  of  some 
one,  or  at  least  plotted  for  it. 

16  H.  P.  "Of  violence."    This  is  understood  of  wine  procured  by  unjust  force. 

17  V.  R.  The  progress  of  the  just  towards  perfection,  and  the  glory  connected  with  it,  is  like  the  ad- 
vancing of  the  sun  to  the  meridian.  St.  Gregory  the  Great  says  :  "  Their  good  desire,  and  their  percep- 
tion of  inward  light  is  something  of  day :  but  when  they  advance  in  virtue  to  the  end  of  life,  when  they 
are  led  to  the  heavenly  kingdom,  into  that  light  which  they  desire,  nothing  will  then  be  wanting  to  its 
perfection."    Horn.  v.  in  Ezech. 

18  H.  p.  "At  what  they  stumble."  19  Supra  iy.  21. 

20  i/it,  "To  all  his  flesh:"  that  is  to  each  one  who  finds  them.  The  whole  body  is  benefited  by  the 
observance  of  virtuous  maxims,  since  disease  is  often  the  consequence  of  excess.  S.  V.  omit  the 
pronoun. 

21  As  the  life  of  the  body  depends  on  the  heart,  so  the  life  of  grace  depends  on  the  proper  manage. 
ment  of  the  affections. 

22  H.  P.  "Perverse."    Every  evil  speech. 

23  As  a  traveler  going  forward  on  his  journej',  we  should  advance,  seeking  with  simplicity  to  please 
God. 

24  H.  P.  "  Ponder."  It  implies  the  serious  examination  of  the  path  on  which  we  should  enter. 
St.  Paul  uses  this  passage  as  translated  by  the  Septuagint,  but  in  the  plural  number.    Heb.  xii.  13. 

25  The  careful  study  of  our  course  is  calculated  to  ensure  its  success,  with  the  divine  blessing. 
St.  Augustin  employs  this  and  the  following  passages  to  show  the  concurrence  of  free  will  and  grace  in 
virtuous  actions :  "  If  there  were  no  free  will,  it  would  not  be  said:  'Make  straight  the  paths  for  thy 
feet,  and  direct  thy  ways  ;  decline  not  to  the  right  hand,  nor  to  the  left.'  Nevertheless,  if  this  could  be 
done  without  the  grace  of  God,  it  would  not  bo  said  afterwards:  'He  will  make  thy  courses  straight, 
and  lie  will  bring  forward  thy  ways  in  peace.'    Ep.  xlvii.  ad  Valentin. 


PROVERBS      V, 


277 


27.  Decline  not  to  the  right  hand,  nor  to  the  left :  turn  away  thy 
foot  from  evil.2^  For  the  Lord  knoweth  the  ways  that  are  on  the 
right  hand :  but  those  are  perverse  which  are  on  the  left  hand. 
But  He  will  make  thy  courses  straight :  he  will  bring  forward  thy 
ways  in  peace. 


CHAPTER    V. 

AN    EXHORTATION    TO    FLY   UNLAWFUL   LUST,    AND    THE    OCCASIONS    OF    IT. 

My   son,    attend   to   my   wisdom,    and    incline   thy   ear   to   my 
prudence, 

2.  That  thou  mayst  keep  my  counsels,^  and  thy  lips  may  pre- 
serve instruction.     Mind  not  the  deceit  of  a  woman.^ 

3.  For  the  lips  of  a  harlot  are  like  a  honey-comb  dropping :  and 
her  throat  is  smoother  than  oil. 

4.  But  her  end*  is  bitter  as  wormwood,  and  sharp  as  a  two-edged 
sword. 

5.  Her  feet  go  down  to  death  ;  and  her  steps  go  in  as  far  as  hell.* 

6.  They^  walk  not  by  the  path  of  life  ;  her  steps  are  wandering, 
and  cannot  be  known.^ 

7.  Now  therefore,  my  son''  hear  me ;  and  depart  not  from  the 
words  of  my  mouth. 


25  What  follows  is  not  in  the  text,  but  is  found  in  the  Roman,  though  not  in  the  Alcala  edition  of  the 
Septuagint,  as  also  in  the  Arabic  version.  St.  Augustin  quotes  them  as  above,  adding  the  intervening 
passage :  "  The  Lord  knoweth  the  ways  that  are  on  the  right  hand."  How  is  this  to  be  understood, 
unless  that  He  himself  made  the  right  hand  ways,  that  is  the  ways  of  the  just,  which  are  good  works, 
which  certainly  the  Lord  prepared  (as  the  Apostle  says)  that  we  should  walk  in  them  ?  But  He  knoweth 
not  the  perverse  left  hand  ways,  that  is  the  ways  of  the  wicked,  because  He  did  not  make  them  in  man  : 
but  man  made  them  for  himself."    Ibid. 

1  The  Hebrew  term  DIDTD  is  taken  Job  xvii.  11,  for  good  thoughts  and  purposes.  S.  adds  the 
epithet  "good"  in  the  present  passage.  It  is  generally  understood  of  the  wise  maxims  already 
delivered. 

-  S.  This  last  clause  is  not  in  the  text. 

3  She  leads  her  victim  to  ruin,  and  often  persecutes  him  with  deadly  malignity. 

*  R.  V.  She  goes  forward  herself,  and  leads  others  to  destrnction. 

5  Her  steps  are  not  directed  to  the  path  of  life.  Lest  the  votary  of  pleasure  should  flatter  himself 
with  the  hope  of  abandoning  hereafter  his  evil  course,  he  is  reminded  that  he  cannot  know  whither  he 
may  be  led  by  a  licentious  woman. 

6  p.  "  Thou  canst  not  know  them." 

7  H.  P.  "  Ye  children."    The  singular  is  used  in  the  following  verse. 


278  PROVERBSV. 

8.  Remove  thy  way  far  from  her ;  and  come  not  nigh  the  cloors^ 
of  her  house. 

9.  Give^  not  thy  honor^*^  to  strangers,  and  thy  years^^  to  a  cruel 
one  :'' 

10.  Lest  strangers  be  filled' with  thy  strength,  and  thy  labors  be 
in  another  man's  house,^^ 

11.  And  thou  mourn^^  at  the  last,^^  when  thou  shalt  have  spent 
thy  flesh  and  thy  body,  and  say  : 

12.  Why  have  I  hated  instruction,  and  my  heart  consented  not 
to^^  reproof; 

13.  And  why  have  I  not  heard  the  voice  of  them  that  taught  me, 
and  not  inclined  mine  ear  to  masters  ? 

14.  I  have  been  almost  in  all  evil,^^  in  the  midst  of  the  assembly 
and  of  the  congregation.^^ 

15.  Drink  water  out  of  thy  own  cistern,  and  the  streams  of  thy 
own  well.^^ 

16.  Let   thy  fountains  be  conveyed  abroad  :^^  and   divide-^  thy 
waters  in  the  streets. 

17.  Keep  them  to  thyself  alone  :^  neither  let  strangers  be  par- 
takers with  thee.^^ 

18.  Let  thy  vein^^^  be  blessed ;  and  rejoice  with  the  wife  of  thy 
youth.^^ 


8  H.  p.  "Door." 

9  H.  p.  "  Lest  thou  give." 

10  Strength. 

11  The  years  of  thy  yigor  and  usefulness. 

12  The  adulteress  is  often  cruel  to  her  lover :  her  husband,  friends,  or  partisans  also  easily  avenge  her 
supposed  wrongs.    Martini :  ad  una  crudele. 

13  The  fruits  of  illicitous  intercourse  may  be  ascribed  to  others :  the  children  pass  under  the  name  of 
the  husband.  The  text  may  also  be  understood  to  mean,  that  the  fruits  of  his  labor  would  be  squandered 
in  dissipation. 

14  The  present  reading  is  PDrMl  which  means  to  roar.    S.  read  nDHJV     P.  here  follows  the  Vulgate. 

15  H.  "  In  thy  end." 

16  P.  "Despised." 

17  The  impure  man  involves  himself  in  the  greatest  calamities. 

18  Openly  before  all.  V.  "  ecclesia."  It  is  translated  by  Allioli :  "  in  der  Gcmeine  und  Versammlung." 
Cornelius  a  Lapide  takes  it  to  mean  the  assembly  of  the  wicked. 

19  This  figurative  mode  of  speech  is  directed  to  recommend  conjugal  continence :  be  content  with 
lawful  enjoyments. 

20  A  numerous  offspring  will  reward  this  fidelity. 

21  "Streams  of  water."  P.  "Rivers  of  waters."  Children  are  meant,  that  are  to  continue  the 
family. 

22  The  children  shall  be  known  to  be  his,  from  the  care  he  has  had  of  the  chastity  of  his  wife. 

23  Let  them  not  share  his  privileges  as  a  husband.         •  . 

24  p.  a  Tiiy  fountain."    The  wife  is  designated  by  this  image. 

25  The  wife  chosen  in  youth — the  object  of  his  earliest  affections. 


PROVERBS      VI.  279 

19.  Let  her  be  thy  dearest  hind,  and  most  agreeable  fawn  :^*'  let 
her  breasts  inebriate  thee  at  all  times  :^^  be  thou  delighted^^  con- 
tinually with  her  love. 

20.  Why  art  thou  seduced,^  my  son,  by  a  strange  woman,  and 
why  restest  thou  in  the  bosom  of  a  harlot  ? 

21.  The  Lord  beholdeth^^  the  ways  of  man,  and  considereth^^  all 
his  steps. 

22.  His  own  iniquities  catch^  the  wicked :  and  he  is  fast  bound 
with  the  ropes  of  his  own  sins. 

23.  He  shall  die,  because  he  hath  not  received  instruction  ;  and 
in  the  multitude  of  his  folly  he  shall  be  deceived.^^ 


CHAPTER  VI 


DOCUMENTS    ON    SEVERAL    HEADS. 


My  son,  if  thou  be  surety  for  thy  friend,^  thou  hast  engaged  fast 
thy  hand^  to  a  stranger : 

2.  Thou  art  ensnared  with  the  words  of  thy  mouth,  and  caught 
with  thy  own  words. 

3.  Do  therefore,  my  son,  what  I  say,  and  deliver  thyself :  because 
thou  art  fallen  into  the  hand  of  thy  neighbor.^  Run  about,  make 
haste,*  stir  up^  thy  friend : 

4.  Give  not  sleep  to  thy  eyes,  neither  let  thy  eyelids  slumber. 

5.  Deliver  thyself  as  a  doe  from  the  hand,®  and  as  a  bird  from  the 
hand  of  the  fowler. 


26  These  animals  were  regarded  by  the  Hebrews  as  images  of  female  loveliuess. 

27  The  exhortation  to  conjugal  eajoyment  is  intended  as  a  preservative  against  unlawful  pleasures. 

28  The  Hebrew  term  denotes  excess,  or  aberration.    It  is  used  here  to  signify  the  free  enjoyment  ofa 
lawful  object.  29  The  same  term  is  here  employed  for  irregular  indulgence. 

30  H.  P.  "  Before  the  eyes  of  the  Lord."    Job  xiv.  16 :  xxxi.  4 :  xxxiv.  21. 

31  P.  "Pondereth." 

32  As  in  a  trap.    Bede  observes  that  "  the  impious  are  bound  fast  by  the  ropes  of  their  sins,  when 
they  perish  by  the  incessant  increase  of  their  depravity." 

33  The  term  above  explained  is  here  used,  v.  19,  20. 

1  « If"  is  again  understood. 

2  P.  "  Stricken."    It  is  here  taken  for  the  gesture  of  one  giving  security.    It  was  customary  to  place 
his  hand  in  the  hand  of  the  claimant. 

3  For  whom  he  became  surety.    It  is  in  his  power  to  leave  him  responsible. 

4  The  Hebrew  term  means  to  trample  on,  or  to  allow  oneself  to  be  trampled  on — to  prostrate  oneself, 
lie  advises  self  humiliation,  if  necessary  to  induce  the  debtor  to  satisfy  the  claims  against  him. 

5  Press. 

c  Of  the  hunter.    S.  "  from  toils."    The  Chaldee  and  Syriac  versions  agree  with  the  Septuagint. 


280  PROVERBS      VI. 

6.  Go  to  the  ant,  0  sluggard,  and  consider  her  ways,  and  learn 
"wisdom  : 

7-.  Which,  although  she  hath  no  guide,  nor  master,  nor  captain,^ 

8.  Provideth  her  meat  for  herself  in  the  summer,  and  gathereth 
her  food  in  the  harvest. 

,9.  How  long  wilt  thou  sleep,  0  sluggard'?  when  wilt  thou  rise  out 
of  thy  sleep  ?^ 

10.  Thou  wilt  sleep  a  little,  thou  wilt  slumber  a  little,  thou  wilt 
fold  thy  hands  a  little  to  sleep : 

11.  And  want  shall  come  upon  thee,  as  a  traveler,^  and  poverty 
as  an  armed  man.^^  But  if  thou  be  diligent,  thy  harvest  shall 
come  as  a  fountain  ;  and  want  shall  flee  far  from  thee.^^ 

12.  A  man  that  is  an  apostate,^^  a  worthless^^  man  walketh  with  a 
perverse  mouth,^^ 

13.  He  winketh  with  the  eyes  ;  presseth^^  with  the  foot ;  speaketh 
with  the  finger,^^ 

^  14.  With  a  wicked  heart  he  deviseth  evil :  and  at  all  times  he 
soweth  discord.^^ 

15.  To  such  a  one^^  his  destruction  shall  presently  come :  and  he 
shall  suddenly  be  destroyed, ^^  and  shall  no  longer  have  any  remedy. 

16.  Six  things  there  are  which  the  Lord  hateth,  and  the  seventh^*^ 
His  souP^  detesteth : 


7  Menochius  remarks  that  the  ants  present  the  image  of  a  democracy,  as  the  bees  represent  a 
monarchy. 

8  Infra  xxiv.  33.    The  indecision  and  delay  of  the  slothful  man  are  graphically  described." 

*  V.  viator.  Hastening  to  his  resting  place.  Martin  de  Roa  explains  it  of  an  oflBcer  sent  to  arrest  a 
criminal.  The  Latin  term  is  used  in  this  sense  by  Cicero,  de  Senectute.  Menochius  understands  it  of  a 
highway  robber. 

10  H.  "  As  a  man  with  a  shield."  R.  P.  V. 

11  This  last  sentence  is  in  the  Roman  edition  of  the  Septuagint,  but  not  in  that  of  Alcala,  or  in  the 
text.    The  Greek,  after  the  term  expressing  want,  has :  "as  a  bad  man." 

12  A  man  of  Belial.    P.  "  A  naughty  person,  a  wicked  man" 

13  Vain,  wicked. 

1*  Goes  forward,  speaking  perversely. 

15  H.  P.  "He  speaketh."    With  his  feet  he  gives  tokens  to  his  partisans. 

K*  "Fingers."    He  makes  signs. 

17  P.  "Frowardness  is  in  his  heart :  he  deviseth  mischief  continually,  he  soweth  discord."  St.  Gregory 
the  Great  observes:  "Behold,  he  styled  him  in  the  first  place  an  apostate,  whom  he  meant  to 
describe  as  a  sower  of  discord :  for  unless,  like  the  proud  angel,  he  had  first  interiorly,  by  the  revolt  of 
his  mind,  withdrawn  from  the  presence  of  his  Creator,  he  would  not  come  forth  afterwards  to  sow  dis- 
cord. Justly  is  he  represented  as  winking  with  the  eyes,  speaking  with  his  finger,  pressing  with  his  foot, 
for  it  is  the  care  of  one's  interior  which  preserves  the  order  of  the  members,  and  regulates  the  exterior; 
so  that  he  who  loses  the  balance  of  his  mind,  afterwards  displays  inconstancy  in  his  motions,  and  shows 
by  his  changeableness  that  he  is  supported  by  no  principle  within."    Pastoral  par.  in.  adm.  xxiv. 

13  P.  "Therefore." 

19  P.  "Broken." 

20  H.  P.  "Yea  seven." 

21  This  phrase  is  employed  to  express  more  strongly  the  divine  indignation  which  regards  the  seven 
vices. 


PROVERBS      VI.  281 

17.  Haughty  eyes,  a  lying  tongue,  hands  that  shed  innocent 
blood, 

18.  A  heart  that  deviseth  wicked  plots,  feet  that  that  are  swift  to 
run  into  mischief, 

19.  A  deceitful  witness  that  uttereth  lies,  and  him  that  soweth 
discord  among  brethren.^ 

20.  My  son,  keep  the  commandments  of  thy  father,  and  forsake 
not  the  law  of  thy  mother.^^ 

21.  Bind  them  in  thy  heart  continually,  and  put-*  them  about  thy 
neck. 

22.  When  thou  walkest,  let  them  go  with  thee  :^  when  thou 
sleepest,  let  them  keep  thee  :  and  when  thou  awakest,  talk  with 
them.  "    . 

23.  Because  the  commandment  is  a  lamp,  and  the  law  a  light, 
and  instructive  reprooP^  is  the  way  of  life  : 

24.  That  they  may  keep  thee  from  the  evil  woman,^^  and  from  the 
flattering  tongue  of  the  stranger. 

25.  Let  not  thy  heart  covet  her  beauty :  be  not  caught  with  her 
winks  :^^ 

26.  For  the  price  of  a  harlot  is  scarce  one  loaf  :^^  but  the  woman^*^ 
catcheth^^  the  precious  soul  of  a  man. 

27.  Can  a  man  hide  fire  in  his  bosom,  and  his  garments  not  burn  ? 

28.  Or  can  he  walk  upon  hot  coals,  and  his  feet  not  be  burnt  ? 

29.  So  he  that  goeth  in  to  his  neighbor's  wife,  shall  not  be  clean^ 
when  he  shall  touch  her. 

30.  The  fault  is  not  so  great^  when  a  man  hath  stolen :  for  he 
stealeth  to  fill  his  hungry  soul  :^ 


22  The  mention  of  this  vice  v.  14,  gave  occasion  to  these  details  of  hateful  sins. 

23  Supra  i.  8. 

21  H.P.  "Tie."   . 

25  P.  '•'  It  shall  lead  thee — keep  thee — talk  with  thee."    The  law  is  a  guide,  protection  and  support. 

20  The  singular  number  is  in  all  the  ancient  versions,  and  in  a  Hebrew  manuscript  of  Dei  Rossi,  n.  593. 
Instructive  reproof  is  the  means  of  reform. 

27  The  greatest  danger  for  youth  arises  from  female  allurements. 

£3  K.  V.  "Eyelids."    P. 

29  S.  Moderns  understand  the  text  of  a  man  being  reduced  to  a  loaf  of  bread,  on  account  of  a  harlot. 
Her  company  brings  him  to  poverty.  P.  "By  means  of  a  whorish  woman,  a  man  is  brovght  to  a  piece 
of  bread." 

*>  The  adulteress  exposes  the  life  of  her  accomplice. 

31  Hunteth. 

32  He  shall  be  very  guilty,  and  shall  not  escape  punishment. 

33  p.  «  Men  do  not  despise  a  thief;"  that  is,  they  do  not  make  light  of  the  crime  of  theft,  even  though 
committed  under  the  impulse  of  hunger. 

34  Theft,  especially  when  occasioned  by  pressing  want,  is  not  so  grievous  a  sin  as  adultery :  yet  it  is 
not  treated  with  indulgence. 


282  PROVERBS      VII. 

31.  And  if  he  be  taken,  lie  shall  restore  sevenfold,^  and  shall  give 
up  all  the  substance  of  his  house.^*' 

32.  But  he  that  is  an  adulterer,  for  the  folly  of  his  heart^^  shall 
destroy  his  own  soul  :^^ 

33.  He  gathereth  to  himself  shame^^  and  dishonor :  and  his  re- 
proach shall  not  be  blotted  out. 

34.  Because  the  jealousy  and  rage^^  of  the  husband  will  not  spare 
in  the  day  of  revenge. 

35.  Nor  will  h6  yield  to  any  man's  prayers  ;*^  nor  will  he  accept 
for  satisfaction^  ever  so  many  gifts. 


CHAPTER  VII. 

THE  LOVE  OF  WISDOM  IS  THE  BEST  PRESERVATIVE  FROM  BEING  LED  ASTRAY  BY 

TEMPTATION. 

My  son,  keep  my  words,  and  lay  up  my  precepts  with  thee.     Son,^ 

2.  Keep  my  commandments,  and  thou  shalt  live  f  and  my  law  as 
the  apple  of  thy  eye  -} 

3.  Bind  if*  upon  thy  fingers :  write  it  upon  the  tables^  of  thy 
heart. 

4.  Say  to  wisdom  :  Thou  art  my  sister :  and  call  prudence  thy 
friend.^ 


35  The  meaning  of  the  text  is,  that  if  he  he  convicted  repeatedly  of  theft,  restitution  is  the  penalty ; 
capital  punishment  is  not  inflicted.  Sevenfold  restitution  seems  put  indefinitely  for  manifold.  In  case 
of  stolen  oxen,  fivefold  restitution  was  enjoined :  for  the  stealing  of  a  sheep,  it  was  necessary  to  restore 
four.    Exod.  xxii.  1.  * 

so  To  escape  from  death. 

37  He  is  wanting  in  understanding,  since  he  seeks  pleasure  with  evident  risk  of  life. 

38  Life. 

39  The  term  means  beating. 

40  Jealousy  produces  rage. 

«  H.  P.  <'  He  will  not  regard  any  ransom."  No  pecuniary  atonement  will  disarm  his  vengeance. 
Prayers  are  not  mentioned. 

42  p.  «  Neither  will  he  rest  content,  though  thou  give  many  gifts."  Satisfaction  is  not  mentioned  in 
this  clause  of  the  text;  but  is  included  in  the  idea  of  ransom  before  presented.  No  bribe,  however 
ample,  can  gain  over  an  injured  husband. 

1  This  term  is  wanting  in  the  text. 

2  The  text  has  the  imperative. 

3  As  something  very  delicate  and  precious.    Ps.  xvi.  8. 

4  H.  P.  "  Them."  Moses  ordered  the  law  to  be  fastened  to  the  hand,  as  a  token  to  remind  the  wearer 
of  his  duty.    Deut.  vi.  8. 

5  II.  P.  "  Table." 

6  II.  P.  "Kinswoman."    Compare  Wisdom  viii.  2. 


PROVERBS      VII.  283 

5.  That  she  may  keep  thee  from  the  woman  that  is  not  thine,  and 
from  the  stranger  who  sweeteneth  her  words. 

6.  For   I  looked   out  of   tlie   window  of  my  house  through   the 
lattice, 

7.  And  I  see  simple  ones,^  I  behold  a  foolish^  young  man, 

8.  Who  passeth  through  the  street  by  the^  corner,  and  goeth  nigh 
the  way  of  her  house, 

9.  In  the  dark,  when  it  grows  late,  in  the  darkness  and  obscurity 
of  the  night. 

10.  And  behold,   a  woman  meeteth  him  in  harlot's  attire,  pre- 
pared to  deceive  souls  ;^^  talkative"  and  wandering, ^^ 

11.  Not  bearing  to  be  quiet,^^  not  able  to  abide  still  at  home,^^ 

12.  Now  abroad,  now  in  the  streets,  now  lying  in  wait  near  the 
corners. 

13.  And  catching  the  young  man^^  she  kisseth  him;  and  with  an 
impudent  face,  flattereth,^^  saying  : 

14.  I  vowed  victims  for  prosperity:^''  this  day  I  have  paid  my 
vows. 

15.  Therefore^^  I  am  come  out  to  meet  thee,  desirous  to  see  thee,^^ 
and  I  have  found  thee. 

16.  I  have  woven  my  bed  with  cords*:^^  I  have  covered  it  with 
painted  tapestry,  brought  from  Egypt.^^ 

17.  I  have  perfumed  my  bed  with  myrrh,  aloes,  and  cinnamon. 

18.  Come,  let  us  be  inebriated  with  the  breasts :  and  let  us  enjoy 
the  desired  embraces,  till  the  day  appear : 


7  "Among  the  simple,"  foolish.    The  text  adds;  "among  the  children,"  youths. 

8  R.  V. 

9  "  Her." 

10  S.  "  Subtile  of  heart."  P.  A  dissembler,  concealing  her  mind,  not  cherishing  the  aSTection  which 
she  professed  to  entertain. 

11  Noisy. 

12  Refractory. 

13  This  may  be  another  interpretation  of  the  same  term. 

1*  H.  "  Ker  feet  abide  not  in  her  house."    She  lores  to  go  abroad. 

15  "  Him."    The  antecedent  is  in  v.  7. 

16  This  verb  is  not  in  the  text. 

17  H.  P.  '•  I  have  peace  offerings  with  me."  She-declares  that  she  has  at  home  the  choice  parts  of 
victims  offered  in  thanksgiving  for  favors  received  from  God,  and  invites  him  to  partake  of  them. 

18  She  had  accomplished  her  vows,  having  on  that  very  day  offered  the  sacrifices  which  she  had  pro- 
mised, in  case  her  request  was  granted.  She  tries  to  persuade  him,  that  his  company  was  the  special 
object  of  her  prayers  and  vows. 

15  V.  The  term  signifies  to  think  on  the  object  of  desire  early  in  the  morning. 

20  The  Septuagint  understood  the  text  of  cords,  which  bind  together  and  support  the  bed.  P.  "  I 
have  decked  my  bed  with  coverings  of  tapestry." 

21  This  is  understood  of  hangings  and  embroidery  work. 


284  PROVERBS      VIII. 

19.  For  the  man^^  is  not  at  home,  he  is  gone  a  very  long  journey. 

20.  He  took  with  him  a  bag  of  money  :  he  will  return  home  the 
day  of  the  full  moon.^^ 

21.  She  entangled  him  with  many  words  :^^  and  drew  him  away^^ 
with  the  flattery  of  her  lips.  v 

22.  Immediately  he  followeth  her  as  an  ox  led  to  be  a  victim, 
and  as  a  lamb  playing  the  wanton,^  and  not  knowing^^  that  he  is 
drawn  like  a  fool  to  bonds.^ 

23.  Till  the  arrow  pierce  his  liver  :^^  as  if  a  biM  should  make 
haste  to  the  snare,  and  he  knoweth  not  that  his  life  is  in  danger  .^° 

24.  Now  therefore,  my  son,^^  hear  me,  and  attend  to  the  words  of 
my  mouth. 

25.  Let  not  thy  mind  be  drawn  away  in  her  ways  :  neither  be 
thou  deceived  with  her  paths. 

26.  For  she  hath  cast  down  many  wounded,^^  and  the  strongest^ 
have  been  slain  by  her. 

27.  Her  house  is  the  way  to  hell,  reaching  even  to  the  inner 
chambers  of  death. 


CHAPTER  VIII. 


THE    PREACHING    0¥   WISDOM.       HER   EXCELLENCE. 

Doth  not  wisdom  cry  aloud,  and  prudence  put  forth  her  voice  ?^ 


22  The  text  and  versions  express  it  in  this  way.  She  does  not  call  him  husband.  Martini  says : 
"  Vuomo."    AUioli :  "  der  Man." 

23  This  js  according  to  the  translation  of  Aqnila.  The  corresponding  Syriac  term  is  used  for  the 
fifteenth  day  of  the  month.  3  Kings  xii.  32.  By  stating  the  preparations  which  her  husband  had 
made  for  a  long  journey,  having  taken  with  him  a  bag  of  money,  and  the  precise  time  appointed  for 
his  return,  she  takes  away  all  fear  of  a  surprise.    P.  has :  "at  the  appointed  day." 

24  The  term  means  doctrine ;  but  it  is  here  used  for  art,  or  persuasive  speech. 

25  Pushed  him  on.  2G  This  comparison  is  not  in  the  text.  27  This  is  not  in  the  text. 

23  P.  "Or  as  a  fool  to  the  correction  of  the  stocks."  This  meaning  can  scarcely  be  given  to  the  text, 
which,  in  the  judgment  of  Hunter  and  Rosenmliller,  has  suffered  some  change.  S.  "  As  a  dog  to  bonds  :" 
the  dog  runs  to  his  food,  without  minding  the  chain  thrown  round  his  neck  in  the  meantime.  The 
Syriac  and  Chaldean  versions  have  the  same  reading. 

2^^  S.  "  Or  as  a  stag,  whose  liver  is  pierced  with  a  dart."  This  is  an  image  of  the  young  man  suddenly 
struck  down  in  the  pursuit  of  pleasure.  The  Vulgate  makes  no  mention  of  the  stag;  but  the  sentence 
plainly  refers  to  it.  The  Hebrew  term  which  is  rendered  fool  in  the  preceding  verse,  by  a  slight  change, 
may  mean  stag;  and  it  should  commence  this  verse,  according  to  the  opinion  of  Hunter  and  Rosen- 
muller.    Instead  of  V^IN  S.  read  '?"'«. 

33  The  bird  rushes  to  its  food,  although  the  net  be  spread  around,  and  finds  itself  caught  in  its 
meshes  :  so  also  the  votary  of  pleasure  flies  to  its  enjoyment,  without  reflecting  on  consequences. 

31  H.  P.  "0  ye  children  "  32  ghe  has  fatally  wounded  many. 

33  S.  renders  it :  "  numberless,"  which  meaning  the  Hebrew  term  may  receive. 
1  Since  wisdom  publicly  invites  all  to  live  correctly,  the  votary  of  pleasure  is  inexcusable. 


PKO  VERBS      VIII.  285 

2.  Standing  in  the  top  of  the  highest  places^  by  the  way,  in  the 
midst  of  the  paths, 

3.  Beside  the  gates  of  the  city,  in  the  very  doors,  she  speaketh, 
saying: 

4.  0  ye  men,  to  you  I  call,  and  my  voice  is  to  the  sons  of  men. 

5.  0  little  ones,^  understand  wisdom ;  and  ye  unwise,  take  notice. 

6.  Hear,  for  I  will  speak  of  great  things :  and  my  lips   shall  be 
opened  to  preach  right  things. 

7.  My  mouth*  shall  utter^  truth ;  and  my  lips  shall  hate  wicked- 
ness.^ 

8.  All  my  words  are  just :  there  is  nothing  wicked,  nor  perverse 
in  them. 

9.  They  are  right'^  to  them  that  understand;  and  just  to  them  that 
find  knowledge.^ 

10.  Receive  my  instruction,  and  not^  money :  choose^^  knowledge 
rather  than  gold. 

11.  For  wisdom  is  better  than  all  the  most  precious  things  :^^  and 
whatsoever  may  be  desired  cannot  be  compared  to  it. 

,  12.  I  wisdom  dwell  in  counsel,^^  and  am  present  in  deep  thoughts. ^^ 

13.  The  fear  of  the  Lord^*  hateth  evil:  I  hate  arrogance,  and 
pride,  and  every  wicked  way,  and  a^^  mouth  "vyith  a  double  tongue. 

14.  Counsel  and  equity^^  are  mine ;  prudence  is  mine  ;^'^  strength 
is  mine. 

15.  By  me  kings  reign,^^  and  lawgivers^^  decree  just  things.^ 


2  Whence  slie  may  be  easily  heard. 

'  Simple  ones. 

*  The  term  means  palate;  but  it  is  here  taken  for  the  organ  of  speech. 

5  Shall  weigh  it,  and  speak  after  deliberation.    What  she  speaks  is  pure  truth. 

6  Wickedness  is  far  from  her  lips,  because  she  has  a  deep  detestation  of  it. 

7  Obyious. 

8  Their  justice  is  recognised  by  the  loYers  of  truth  and  Tirtue. 

9  Rather  than. 

10  II.  P.  "  Choice  gold."    The  verb  used  in  the  preceding  member  is  understood:  the  adjective  qualifies 
the  noun:  "gold." 

11  H.P.  "Rubies.    ^Supra  iii.  15. 

12  The  term  means  craft,  but  is  here  taken  for  wise  plans. 

13  p,  "And  find  out  knowledge  of  witty  inventions."    Wisdom  inspires  deep  thoughts,  and  usefnl 
measures. 

1*  Which  is  the  foundation  of  wisdom.    Sux^ra  i.  7. 

15  Perverse. 

16  Supra  ii.l.    S.  uacpaXeia  "safety." 
"  "I  am  understanding."  P. 

18  As  far  as  their  government  is  just,  it  is  the  fruit  of  wisdom.    The  authority  of  all  lawful  rulers  is 
from  God,  who  wills  the  order  of  society  to  be  maintained.    Rom.  xii.  1. 

19  P.  Princes.    R.  V.  He  regards  them  as  counsellors  of  the  prince. 

20  "Justice." 


286  PROVERBS      VIII. 

16.  By  me  princes  rule,  and  the  miglity^^  decree  justice.^^ 
IT.  I  love  them  that  love  me  'P  and  they  that  watch  for  me^^  in 
the  early  morn,  shall  find  me. 

18.  With  me  are  riches  and  glory,  glorious^^  riches  and  justice. ^^ 

19.  For^^  my  fruit  is  better  than  gold  and  precious  stone,  and 
my  blossoms^^  than  choice  silver. 

20.  I  walk^^  in  the  way  of  justice,  in  the  midst  of  the  paths  of 
judgment  :^'^ 

21.  That  I  may  enrich^^  them  that  love  me,  and  may  fill  their 
treasures. 

22.  The  Lord  possessed  me^^  in  the  beginning  of  His  ways,  before 
He  made  anything  from  the  beginning. 

23.  I  was  set  up^^  from  eternity,  and  of  old  before  the  earth  was 
made. 

24.  The  depths  were  not  as  yet,  and  I  was  already  conceived  ;^^ 
neither  had  the  fountains  of  waters  as  yet  sprung  out  -^ 

25.  The  mountains  with  their  huge  bulk^^  had  not  as  yert  been 
established  i^''  before  the  hills  I  was  brought  forth : 

26.  He  had  not  yet  made  the  earth,  nor  the  rivers,^  nor  the  poles^ 
of  the  world. 


21  "  Men  in  power." 

22  II.  P.  ^'Even  all  the  judges  of  the  earth.  The  present  reading  is  judged  incorrect  by  De  Rossi,  to 
whom  Rosenmiiller  .assents.  The  Syriac  and  Chaldee  versions,  as  well  as  the  Vulgate,  have  "justice," 
where  the  text  has  earth.  Lonzanus,  a  celebrated  critic,  adopted  "justice  "  on  the  authority  of  the 
Spanish  manuscripts. 

-^  II.  P.  "  Her."  The  marginal  reading  of  the  test  is  conformable  to  all  the  ancient  versions  and  to 
the  context,  and  is  therefore  preferred  by  Rosenmiiller. 

2*  Seek  me  diligently. 

25  The  text  has :  "  old,"  which  is  understood  to  signify  the  durable  character  of  the  riches.  P. 
"  durable." 

20  Riches  justly  acquired.  27  This  particle  is  not  in  the  text,  28  That  which  issues  forth. 

29  S.  V.  P.  "  I  lead."  30  Judgment  here  corresponds  in  meaning  with  justice. 

81  II.  P.  "  That  I  may  cause  those  that  love  me  to  inherit  substance." 

32  This,  as  understood  of  the  divine  attribute,  indicates  that  it  was  inherent  in  God,  and  the  rule  of  all 
His  works.  It  is  specially  applied  by  the  fathers  to  the  second  Divine  Person,  who  is  called  the  Wisdom 
of  the  Father,  and  who  was  with  Ilim  from  all  eternity.    John  i.  1. 

33  II.  "  I  was  anointed."  The  term  implies  a  reference  to  the  ceremony  of  anointing  kings.  Ps.  ii.  6. 
Wisdom  was  constituted  queen  of  the  creation,  which  was  directed  and  is  governed  by  her  laws.  The 
Yv-lgatQ  "ordinata  sum:"  was  rendered;  "I  was  ordained." 

3*  P.  "  Brought  forth."  The  Hebrew  term,  which  occurs  again  in  the  following  verse,  is  there  so 
rendered  by  the  Vulgate. 

35  S.  The  text  has  not  the  verb,  but  uses  an  epithet  that  expresses  the  abundance,  excellence  and 
strength  of  the  waters.  36  Their  bulk  is  not  mentioned  in  the  text. 

37  "Immersed :"  sunk  in  the  waters,  founded  in  the  midst  of  them,  whilst  they  yet  covered  the  earth. 

33  The  term  signifies  streets,  highways;  but  is  rendered  rivers  in  the  Syriac  and  Chaldee  versions,  as 
well  as  the  Vulgate.  R.  says  that  this  can  be  defended,  inasmuch  as  the  sacred  writer  contemplates  the 
vast  globe  of  the  earth,  in  its  original  form,  in  which  the  rivers  appear  as  streets  intersecting  its  great 
districts. 

39  p.  a  The  highest  part  of  the  dust  of  the  world."  R.  after  Umbreit,  thinks  that  the  creation  Of 
man  is  meant.    S.  "  The  high  habitations  under  heaven." 


PROYERBSIX.  287 

27.  When  He  prepared  the  heavens,  I  was  present";  when,  with  a 
certain  law  and  compass^*^  He  enclosed  the  depths : 

28.  When  He  established  the  sky''^  above,  and  poised^^  the  foun- 
tains of  waters : 

29.  When  He  compassed  the  sea  with  its  bounds,  and  set  a  law"*^ 
to  tha  waters,  that  they  should  not  pass  their  limits :  when  He 
balanced^  the  foundations  of  the  earth  : 

30.  I  was  with  Him  forming  all  things  ;^^  and  was  delighted  every 
day,  playing  before  Him  at  all  times ; 

31.  Playing  in  the  world :  and  my  delight  was  to  be  with  the 
children  of  men.^^ 

32.  Now  therefore,  ye  children,  hear  me ;  Blessed  are  they  that 
keep  my  ways. 

33.  Hear  instruction,  and  be  wise,  and  refuse  it  not. 

34.  Blessed  is  the  man  that  heareth  me,  and  that  watcheth  dailj 
at  my  gates,  and  waiteth  at  the  posts  of  my  doors.'*' 

35.  He  that  shall  find  me,  shall  find  life,  and  shall  have 
salvation''^  from  the  Lord  :^^ 

36.  But  he  that  shall  sin  against  me,^  shall  hurt  his  own  soul. 
All  that  hate  me,^^  love  death. 


CHAPTER  IX. 

"WISDOM    INVITES    ALL    TO    HER   FEAST.       FOLLY   CALLS    ANOTHER   WAY. 

Wisdom  hath  built  herself  a  house :  she  hath  hewn  out  her  seven^ 
pillars. 

*>  The  text  has  but  one  term,  which  expresses  the  exactness  with  which  God  fixed  limits  to  the 
abyss.  •*!  H.  P.  "  The  clouds." 

<2  II.  p.  «  When  lie  strengthened  the  fountains  of  the  deep."  Michaclis  insists  that  it  must  be  trans- 
lated passively  :  "  when  the  fountains  of  the  deep  were  strengthened." 

«  No  corresponding  words  to  "set  a  law  "  arc  in  the  text,  but  the  preceding  term  may  mean  limit, 
or  law.  **  When  he  established. 

«  S.  V.  takes  it  to  mean  as  a  foster-child.  Wisdom  is  presented  under  the  image  of  a  child,  sporting 
before  God.    P.  "  I  was  with  Him  as  one  brought  up  with  Him." 

*5  With  men.  Wisdom  delights  to  impart  knowledge  to  men,  and  win  their  afiections  by  her  gracious 
manifestations.  ^^  As  scholars  at  the  door  of  a  teacher.  48    Favor,  the  object  of  his  desire. 

*9  The  Septuagint  renders  this  verse  to  this  effect,  "  My  issues  are  issues  of  life,  and  the  will  is 
prepared  by  the  Lord."    St.  Augustin  often  urges  the  latter  clause  in  proof  of  preventing  grace. 

50  By  rejecting  or  neglecting  wisdom,  he  injures  himself. 

51  Hatred  is  here  taken  for  failing  to  love.  R. 

1  This  may  be  taken  for  an  indefinite  number.  The  erection  of  the  house  supported  by  columns  ot 
cut  stone,  and  having  within  a  table  with  the  flesh  of  victims,  may  refer  to  institutions  embodying  the 
great  truths  and  offices  of  religion. 


288  PROVERBS      IX. 

2.  She  hath  slain  her  victims,^  mingled  her  wine,^  and  set  forth 
her  table. 

3.  She  hath  sent  her  maids^  to  invite  to  the  tower,  and^  to  the 
walls  of  the  city  :^ 

4.  Whosoever  is  simple/  let  him  come  to  me.^     And  to  the  unwise 
she  said: 

5.  Come,  eat  my  bread,  and  drink  the  wine  which  I  have  mingled 
for  you.^ 

6.  Forsake  childishness,^''   and  live,    and   walk  by   the   ways    of 
prudence. 

7.  He  that  teacheth^^  a  scorner,  doeth  an  injury^^  to  himself;  and 
he  that  rebuketh  a  wicked  man,  getteth  himself  a  blot.^^ 

8.  Rebuke  not  a  scorner,  lest  he  hate  thee.^''     Rebuke  a  wise  man, 
and  he  will  love  thee, 

9.  Give  an  occasion^^  to  a  wise  man,  and  wisdom  shall  be  added 
to  him.     Teach  a  just  man,  and  he  shall  make  haste  to  receive  it.^^ 

10.  The  fear  of  the  Lord  is  the  beginning  of  wisdom :  and  the 
knowledge  of  the  holy^^  is  prudence. 

11.  For  by  me  shall  thy  days  be  multiplied ;  and  years  of  life 
shall  be  added  to  thee. 

12.  If  thou  be  wise,  thou  shalt  be  so  to  thyself;  and  if  a  scorner, 
thou  alone-  shalt  bear  the  evil.^^ 


2  P.  "  She  hath  killed  her  beasts,"  The  Hebrew  term  does  not  necessarily  imply  sacrifices,  which, 
however,  seems  to  be  here  meant. 

3  For  libations  to  accompany  the  sacrifices.  It  was  also  customary  in  the  East,  to  prepare  the  wine 
by  an  admixture  of  water ;  or  at  least  to  mingle  them  in  the  act  of  drinking. 

*  Ker  messengers  are  of  her  own  sex. 

6  The  conjunction  is  not  in  the  text.  ■ 

8  Her  invitation  extends  to  the  precincts  of  the  city.  She  invites  all  to  partake  of  her  banquet. 
This  may  be  understood  of  every  effort  directed  to  enlighten  men,  and  communicate  true  wisdom. 

7  irifl  acppwv.     A  weak  man,  liable  to  be  led  astray.    The  Vulgate  uses  parvulus  in  this  sense. 

8  P.  "Let  him  turn  in  hither." 

9  The  foolish  votaries  of  pleasure  are  invited  to  partake  of  the  pure  delights  which  wisdom  affords, 
which  they  cannot,  however,  enjoy  without  abandoning  vice. 

10  Vain  pursuits.    See  1  Cor.  xiv.  20. 

11  Admonishes. 

12  Brings  ignominy  on  himself— puts  himself  in  the  way  of  contumely. 

13  n.  "  Is  his  blot."    P.  "getteth  himself  a  blot." 

1*  Reproofs  are  ordinarily  to  be  withheld,  when  they  are  likely  to  prove  unavailing.  Sometimes  they 
must  be  given  to  repair  a  public  scandal,  even  although  there  be  little  hope  that  the  delinquent  will 
profit  by  them, 

15  S.  "Occasion"  is  not  expressed  in  the  text.    P.  "instruction." 

l«  Humility  prepares  the  just  for  receiving  further  knowledge. 

17  H.  "Of  the  saints."  P.  "Of  the  holy."  It  is  not  however,  usual  to  apply  the  adjective  to  God, 
unless  with  the  noun,  as  in  Josue  xxiv.  19.  In  the  passage  which  R.  cites,  P,  has  "the  saints." — 
Hos.  xi.l2. 

18  The  chief  advantages  of  virtue  are  for  the  man  who  practises  it,  and  the  punishment  of  vice  falls 
on  the  vicious  man.  Others,  however,  sliare  the  consequences  of  both.  The  text  does  not  say;  "the 
evil."    P.  "  thou  alone  shall  bear  it." 


PROVERBS     X,  289 

13.  A  foolish  woman  and  clamorous,  and  full  of  allurements,  and 
knowing  nothing  at  all,^^ 

14.  Sat  at  the  door  of  her  house,  upon  a  seat,  and  in  a  high  place 
of  the  cit  J, 

15.  To  call  them  that  pass  by  the  way,  and  go  on  their  journey : 

16.  He  that  is  simple,^^  let  him  turn  to  me.     And  to  the  fool  she 
said : 

17.  Stolen  waters  are  sweeter,  and  hidden  bread  more  pleasant."^ 

18.  And  he  did  not  know  that  giants  are  there,^^  and  that  her 
guests  are  in  the  depths  of  hell. 


THE  PARABLES  OF  SOLOMON.' 


CHAPTER  X. 

IN   THE    TWENTY   FOLLOWING    CHAPTERS    ARE   CONTAINED   MANY  WISE    SAYINGS    AND 
AXIOMS,    RELATING   TO   WISDOM   AND   FOLLY,    VIRTUE   AND   VICE. 

A  WISE  son  maketh  the  father  glad;  but  a  foolish  son  is  the 
sorrow  of  his  mother. 

2.  Treasures  of  wickedness  shall  profit  nothing :  but  justice^  shall 
deliver  from  death.^ 

3.  The  Lord  will  not  afflict  the  soul  of  the  just  with  famine  :^  and 
He  detesteth^  the  designs^  of  the  wicked. 


19  The  image  of  a  courtesan  is  employed  to  represent  folly;  wisdom  is  represented  as  a  chaste 
matron.  • 

20  Artless. 

21  Secret  and  forbidden  enjoyment  is  more  attractive  than  what  is  open  and  allowed. 

22  The  stranger  did  not  reflect  that  giants,  the  spirits  of  the  departed,  are  in  the  region  to  which  she 
would  lead  him.    Sudden  death  might  easily  befall  him. 

1  This  title  intimates  that  the  parables  which  follow  belong  to  Solomon,  as  well  as  the  preceding, 
which  serve  as  an  introduction  to  them.  These  form  a  different  class  of  parables,  with  less  connexion, 
one  with  the  other. 

2  Almsgiving  is  specially  understood,  according  to  the  well  known  use  of  the  Hebrew  term- 
Ps.  cxi.  9.    The  same  is  expressed  Tobias  iv.  11. 

3  Infra  xi.  4.  Prom  eternal  death.  It  also  preserves  from  premature  and  violent  death,  which  is 
often  brought  on  by  crime. 

4  Divine  Providence  will  preserve  the  just  man  from  famine.  This  is  the  vsual  dealing  of  God  with 
those  who  give  alms  generously.    Ps.  xxxvi.  25. 

5  The  verb  signifies  to  dash  away.     P.  "  He  casteth  away  the  substance  of  the  wicked." 
8  The  Hebrew  term  is  understood  of  evil  desires  and  efforts. 

19 


290  PROVERBSX. 

4.  The  slothful  hand  bringeth  on  poverty  :^  but  the  hand  of  the 
industrious  getteth  riches. 

He  that  trusteth  to  lies  feedeth  the  winds  :  and  the  same  runneth 
after  birds,  that  fly  away.^ 

5.  He  that  gathereth  in  the  harvest,^  is  a  wise  son  :  but  he  that 
snorteth^^  in  the  summer,  is  a  son  of  confusion.^^ 

6.  The  blessing  of  the  Lord  is  upon  the  head  of  the  just  :^^  but 
iniquity  covereth  the  mouth  of  the  wicked.^^ 

7.  The  memory  pf  the  just  is  with  praises  :^^  and  the  name  of  the 
wicked  shall  rot.^^ 

8.  The  wise  of  heart  receiveth  precepts  :^^   a  foolish  talker^^  is 
beaten.^^ 

9.  He  that  walketh  sincerely, ^^  walketh  confidently :  but  he  that 
perverteth  his  w^ays,  shall  be  manifest.^^ 

10.  He  that  winketh  with  the  eye  shall  cause  sorrow  :^^  and  the 
foolish  talker  shall  be  beaten.^^ 

11.  The  mouth  of  the  just  is  a  vein  of  life  :  and  the  mouth  of  the 
wicked  covereth  iniquity.^^ 

12.  Hatred  stirreth  up  strifes :  and  love  covereth  all  sins.^^ 

13.  In  the  lips  of  the  wise  is  wisdom  found :  and  a  rod  for  the 
back  of  him  that  wanteth  sense.^ 


7  H.  P.  '•'  He  becometh  poor  that  dealeth  xoith  a  slack  hand."    V.  gives  the  meaning. 

8  This  verse  is  not  in  Hebrew  ;  but  it  is  in  oh.  ix.  12,  where  the  Arabic  and  Syriac  versions  have  it. 
To  feed  the  winds  is  a  pi-overbial  expression  for  doing  that  which  is  fruitless,  and  without  any  proper 
object.  The  difference  of  the  order  of  chapters  and  verses  in  various  manuscripts  was  probably  occa' 
sioned  by  accident,  or  by  the  attempt  of  some  copyist  to  arrange  the  matter  after  a  certain  method. 

9  P.  "  Summer." 
i»  P.  "Sleepeth." 

11  His  indolence  will  bring  on  shame. 

12  The  head  is  mentioned  as  the  blessings  are  conceived  to  descend  from  above.  It  was  customary  for 
those  who  invoked  a  blessing,  to  lay  their  hands  on  the  head  of  him  for  whom  they  prayed. 

13' Violence,  the  punishment  of  iniquity,  covers  the  mouth  of  the  wicked,  closes  it  forever,  or  brings 
confusion  on  him,  P.  "Violencex  covereth  the  mouth  of  the  wicked."  It  may  also  mean  that  iniqui- 
tous and  violent  projects  or  words  issue  from  him  freely. 

14  "  In  benediction  :"  P.  "  Is  blessed." 

16  P.  "  Shall  rot,"  be  forgotten,  or  detested. 

15  With  docility  and  profit. 
IT  P.  "A  prating  fool." 

18  "Rushes  headlong."    He  exposes  himself  to  chastisement.    P.  "  shall  fall." 

19  With  simplicity. 

20  The  hypocrisy  of  the  dissembler  shall  be  unveiled. 

21  The  giber,  and  the  plotter  give  pain  to  others,  and  often  bring  evils  on  themselves.  Eccl. 
xxvii.  25. 

22  V.  8.    P.  "  Shall  fall." 

23  The  latter  member  of  the  text  is  the  same  as  v.  6.  V.  has:  " iniquitatem,"  which  occasions  the 
difference  in  the  translation. 

V   24  Affection  throws  a  veil  over  the  faults  of  the  beloved  one.    1  Cor.  xiii.  4.    1  Peter  iv.  8. 
25  By  his  folly  he  provokes  chastisement. 


PROVERBS      X. 


291 


14.  Wise  men  lay  up  knowledge :  but  the  mouth  of  the  fool  is 
near  confusion.^*^ 

15.  The  substance  of  a  rich  man  is  the  city  of  his  strength :  the 
fear^  of  the  poor  is  their  poverty. 

16.  The  work  of  the  just  is  unto  life :  but  the  fruit  of  the  wicked 
unto  sin.^ 

17.  The  way  of  life   to  him  that   observeth  correction:  but   he 
that  forsaketh  reproofs,  goeth  astray. 

18.  Lying  lips  hide  hatred  :^^  he  that  uttereth  reproach  is  foolish. 

19.  In  the  multitude  of  words  sin  shall  not  be  wanting  :^  but  he 
that  refraineth  his  lips  is  most  wise. 

20.  The  tongue  of  the  just  is  as  choice  silver :  but  the  heart  of 
the  wicked  is  nothing  worth.^^ 

21.  The  lips  of  the  just  teach^  many :  but  they  that  are  igno- 
rant,^ shall  die  for  want  of  understanding. 

22.  The   blessing  of  the   Lord  maketh  men  rich:  neither  shall 
affliction  be  joined  to  them.^ 

23.  A  fool  worketh  mischief  as  it  were  for  sport :  but  wisdom  is 
prudence  to  a  man.^ 

24.  That  which  the  wicked  feareth,  shall  come  upon  him ;  to  the 
just  their  desire  shall  be  given. 

25.  As  a  tempest  that  passeth,  so  the  wicked  shall  be  no  more : 
but  the  just  is  as  an  everlasting  foundation. 

26.  As  vinegar  to  the  teeth,  and  smoke  to  the  eyes,  so  is  the  slug- 
gard to  them  that  sent  him. 

27.  The  fear  of  the  Lord  shall  prolong  days:  and  the  years  of 
the  wicked  shall  be  shortened. 


20  liuin  is  near  at  iand. 

27  The  same  term  is  here  employed,  wbich  may  be  readered  CQaaternatioQ.  Their  porerty  disheartens 
them. 

"*  The  wicked  man  proposes  to  himself  some  sinful  end  as  the  result  of  his  efforts.  Whatever 
■wordly  advantages  he  may  seek,  sin  with  its  punishment  is  the  fruit  of  his  actions. 

29  n.  P.  "  He  that  hideth  hatred  witti  lying  lips."  P.  refers  this,  as  well  as  the  latter  clause,  to  the 
predicate :  "is  a  fool."  R.  considers  it  as  independent.  He  that  conceals  hatred,  hath  lying  lips,  whilst 
he  that  utters  contumely,  is  foolish. 

30  St.  Augustin  observes,  that  the  multitude  of  words  means  superfluous  speech,  a  vice  springing  from 
a,  fondness  for  talking."    L.  u  contra  Crescon.  c.  L  • 

31  P.  "  Is  little  worth." 

32  p.  "  Feed."    E.  and  the  Arabic  Torsion  agree  with  the  Vnlgate. 
S8  H.  p.  "Fools." 

3*  H.  p.  "  And  He  addeth  no  sorrow  with  it."  Riches,  when  given  by  God  as  the  reward  of  industry 
and  virtue,  bring  no  pang  of  remorse.  Under  the  new  dispensation  these  temporal  blessings  are  seldom 
granted ;  but  higher  ^ifts  are  imparted  hy  God,  "  who  jgiveth  to  all  abundantly,  and  upbraideth  pot," 
James  i.  5. 

^  Makes  him  prudent 


292  PROVERBS      XI. 

28.  The  expectation  of  the  just  is  joy:^^  but  the  hope  of  the 
wicked  shall  perish.^^ 

29.  The  strength  of  the  upright  is  the  way  of  the  Lord,  and  fear 
to  them  that  work  evil.^ 

30.  The  just  shall  never  be  moved  :^^  but  the  wicked  shall  not 
dwell  on  the  earth.^ 

31.  The  mouth  of  the  just  shall  bring  forth  wisdom:  the  tongue 
of  the  perverse^^  shall  perish. 

32.  The  lips  of  the  just  consider  what  is  acceptable  :^  and  the 
mouth  of  the  wicked  uttereth  perverse  things. 


CHAPTER    XL 

A  DECEITFUL  balance  is  an  abomination  before  the  Lord :  and  a 
just  weight^  is  His  delight.^ 

2.  Where  pride   is,  there  also   shall   be   reproach:^  but   where 
humility  is,"^  there  also  is  wisdom. 

3.  The  simplicity^  of  the  just  shall  guide  them :  and  the  deceit- 
fulness  of  the  wicked  shall  destroy  them. 

4.  Riches  shall  not  profit  in  the  day  of  revenge  :^  but  justice 
shall  deliver  from  death. 

5.  The  justice  of  the  upright  shall  make  his  way  prosperous :  and 
the  wicked  man  shall  fall  by  his  own  wickedness. 

6.  The  justice  of  the  righteous  shall  deliver  them :  and  the  un- 
just shall  be  caught  in  their  own  snares.^ 

7.  When  the  wicked  man  is  dead,  there  shall  be  no  hope  any 
more  :^  and  the  expectation  of  the  mourners®  shall  perish. 

88  Is  crowned  with  joy.  ^  Be  utterly  disappointed. 

38  The  Lord  is  an  object  of  consternation  to  them. 

39  He  is  divinely  protected.    Although  he  may  suffer  from  the  violence  of  the  wicked,  he  reposes  with 
confidence  in  God.  *>  Permanently.    For  a  time  they  may  prosper :  but  ruin  awaits  them. 

41  p_  a  Q^ije  froward  tongue  shall  be  cut  out."    Evil  speeches  are  sometimes  punished  by  human  jus- 
tice; and  oftentimes  provoke  men  to  acts  of  violence.  ^  What  is  pleasing  and  good. 

1  "  Stone."  K.  V.  Stones  were  used  anciently  for  weights. 
,     2  Such  is  the  force  of  the  Hebrew  term.    AlUoU  ssxya :  "  gefiilU  ihm  wohl." 

*  Shame  and  humiliation  follow  close  on  pride. 

4  With  the  modest.  '  Integrity. 

0  Supra  X.  2.    When  God  in  His  just  anger  punishes  man,  riches  cannot  appease  Him.    Almsdeedg 
rescue  from  eternal  death.    Tob.  xii.  9. 

7  R.  V.  Literally:  "calamity."    P.  "naughtiness." 

8  There  is  an  end  to  the  hope  which  he  cherished. 

»  The  mourners  who  survive.    The  term  is  used  in  this  sense.    Osee.  ix.  4.    Others  explain  it  of  the 
wicked.    P.  "The  hope  of  unjust  men  shall  perish." 


PROVERBSXI.  293 

8.  The  just  is  delivered  out  of  distress :  and  tlie  wicked  shall  be 
given  up  for  him.^** 

9.  The  dissembler"  with  his  mouth  deceiveth^^  his  friend :  but  the 
just  shall  be  delivered  by  knowledge.^^ 

10.  When  it  goeth  well  with  the  just,  the  city  shall  rejoice :  and 
when  the  wicked  perish,  there  shall  be  exultation.^* 

11.  By  the  blessing  of  the  just^^  the  city  shall  be  exalted :  and 
by  the  mouth  of  the  wicked^®  it  shall  be  overthrown. 

12.  He  that  despiseth  his  friend,  is  wanting  in  heart  i^''  but  the 
wise  man  will  hold  his  peace.-^^ 

13.  He  that  walketh  deceitfully,^^  revealeth  secrets :  but  he  that 
is  faithful,  concealeth  the  thing  committed  to  him  by  his  friend.^ 

14.  Where  there  is  no  governor,^^  the  people  shall  fall :  but  there 
is  safety  where  there  is  much  counsel.^^ 

15.  He  that  is  surety  for  a  stranger,  shall  be  afflicted  with  evil : 
but  he  that  is  aware  of  the  snares,^^  shall  be  secure. 

16.  A  gracious  woman  shall  find  glory :  and  the  strong^*  shall 
have  riches. 

17.  A  merciful  man  doeth  good  to  his  own  soul  :^  but  he  that  is 
cruel,  casteth  off  even  his  own  kindred.^ 

18.  The  wicked  maketh  an   unsteady^  work :  but  to  him  that 
soweth  justice,  there  is  a  sure^  reward. 

19.  Clemency^^  prepareth  life ;  and  the  pursuing  of  evils,  death. 

20.  A  perverse  heart  is  abominable  to  the  Lord :  and  His  wilP^ 
is  in  them  that  walk  sincerely. ^^ 

10  Shall  fall  into  similar  distress,  without  means  of  escape. 

11  The  profane  man. 

12  Destroys. 

13  Being  guarded  against  deception.  ;      : 
1*  Joyous  shouting. 

15  Their  prayers  and  good  counsels.  \ 

16  Their  bad  speeches  and  counsels. 

17  Without  sense.    The  Hebrews  took  the  heart  for  the  seat  of  understanding. 

18  Avoiding  contention,  or  scornful  expressions. 

19  H.  "  A  tale-bearer." 

20  "  By  his  friend  "  is  not  in  the  Hebrew. 

21  P.  "Where  no  counsel  is."     It  has  special  reference  to  wise  government,  on  which  account  the 
Vulgate  so  renders  it. 

22  Wise,  as  well  as  numerous. 

23  He  who  is  averse  to  going  bail.    P.  «  he  that  hateth  suretyship." 

2*  Strong  men.  ^ 

25  The  practice  of  humanity  is  accompanied  wiih  personal  consolation  and  benefit. 

26  The  same  term  meafis  his  flesh.    Grotius  explains  the  phrase  as  meaning,  that  the  cruel  man  has 
no  regard  for  his  nearest  relations. 

27  "  False,"  not  answering  his  expectations. 

28  Certain. 

29  "Justice,"  which  may  mean  virtue  in  general. 

33  Pleasure,  delight.  «  The  perfect,  upright. 


294  PROVERBS      XI. 

21.  Hand  in  hand^^  the  evil  man  shall  not  be  innocent :  but  the 
seed  of  the  just  shall  be  saved. 

22.  As  a  golden  ring  in  a  swine's  snout,^^  so  is  a  woman  fair  and 
foolish.^^ 

23.  The  desire  of  the  just  is  alF  good :  the  expectation  of  the 
wicked  is  indignation.^^ 

24.  Some  distribute  their  own  goods,^''  and  grow  richer :  others 
take  away  what  is  not  their  own,^  and  are  always  in  want. 

25.  The  soul  which  blesseth,^^  shall  be  made  fat  :^^  and  he  that 
watereth  shall  be  also  watered  himself.^^ 

26.  He  that  hideth  up  corn,  shall  be  cursed  among  the  people : 
but  a  blessing  upon  the  head  of  them  that  sell. 

27.  Well  doth  he  rise  early  who  seeketh  good  things  :^  but  he 
that  seeketh  after  evil  things  shall  be  oppressed  by  them.^^ 

28.  He  that  trusteth  in  his  riches  shall  fall :  but  the  just  shall 
spring  up  as  a  green  leaf. 

29.  He  that  troubleth  his  own  house,  shall  inherit  the  winds  i^"* 
and  the  fool  shall  serve  the  wise. 

30.  The  fruit  of  the  just  man  is  a  tree  of  life:  and  he  that 
gaineth  souls,  is  wise. 

31.  If  the  just  man  receive  in  the  earth,^^  how  much  more  the 
wicked  and  the  sinner  ? 


82  This  obscure  phrase  is  conjectured  by  some  to  mean,  that  the  punishment  of  guilt  will  pass  from 
father  to  son,  whilst  the  posterity  of  the  ju^t  shall  be  free  from  calumny. 

33  Women  in  the  East  wore  rings  in  the  nose.  This  nose-jewel  is  still  worn  there,  and  "  consists  either 
of  a  ring  inserted  in  the  cartilage  of  the  nose,  or  an  ornament  like  a  button  attached  to  it.  The  nose- 
jewel  was  of  gold,  or  silver,  and  sometimes  set  with  jewels."  [Kitto's  Cyclopoedia  art.  Woman. 
(Gen.  xxir.  47.  Isa.  iii.  21.) 

34  Deficient  in  taste  and  judgment. 

36  H.  P.  "Only." 

3C  The  wrath  of  God,  which  they  provoke. 

37  p.  "  There  is  that  scattereth,"  The  giving  of  alms  is  often  rewarded  with  an  increase  of  wealth. 
Pa.  cxi.  9. 

38  p,  "  There  is  that  withholdeth  more  than  is  meet."— who  does  not  give  the  alms  to  be  expected 
from  one  in  his  circumstances.  The  Vulgate  is  conformable  to  the  ancient  reading  of  the  Septuagint, 
as  given  in  the  Aldine  edition,  on  the  authority  of  excellent  manuscripts.  The  Syrlac  version  confirms 
this  reading.    In  the  common  editions  of  the  Septuagint  no  word  occurs  for:  "  what  is  not  their  own." 

39  R.V. 

*^  Abundance  is  promised  to  the  generous  man  who  sheds  blessings  around  him.  Fatness  is  expres- 
sive of  it. 

41  The  free  irrigation  of  fields  is  the  image  of  a  generous  distribution  of  the  gifts  which  Providence 

Ms  confided  to  our  dispensation.    This  is  the  force  of  the  term  here  employed.    Rosenmtiller  remarks 
it  the  Vulgate  is  the  only  one  of  the  ancient  versions  that  caught  the  sense  of  the  original.    The 
Latin  term  '  inebriat '  is  here  employed  for  free  irrigation.  , 

42  p.  "Favor." 

43  Ev;l  will  come  on  him.    • 

44  P.  "Wind."  The  disturber  of  his  house  by  the  unjust  treatment  of  his  family,  or  by  wanton 
waste  of  his  means,  shall  reduce  himself  to  poverty,  as  having  nothing  but  the  wind  for  his  inheri- 
tance. 45  Chastisement  for  his  faults.    1  Peter  iv.  18. 


PROVERBS      XII. 


CHAPTER    XII. 


295 


He  that  loveth  correction,  loveth  knowledge :  but  he  that  hateth 
reproof  is  foolish.^ 

2.  He  that  is  good,  shall  obtain  favor^  from  the  Lord :  but  he 
that  trusteth  in  his  own  devices,  doeth  wickedlj.^ 

3.  Man  shall  not  be  strengthened  bj  wickedness  ;*  and  the  root 
of  the  just  shall  not  be  moved.^ 

4.  A  diligent^  woman  is  a  crown  to  her  husband :  and  she  that 
doeth  things  worthy  of  confusion,^  is  as  rottenness  in  his  bones.^ 

5.  The  thoughts  of  the  just  are  judgments  :^  and  the  counsels  of 
the  wicked  are  deceitful. 

6.  The  words  of  the  wicked  lie  in  wait  for  blood  :^^  the  mouth  of 
the  just  shall  deliver  them.^^ 

7.  Turn^^  the  wicked,  and  they  shall  not  be  :^^  but  the  house  of 
the  just  shall  stand  firm. 

8.  A  man  shall  be  known  by  his  learning  :^^  but  he  that  is  vain 
and  foolish,  shall  be  exposed  to  contempt. 

9.  Better  is  the  poor  man^^  that  provideth  for  himself,^^  than  he 
that  is  glorious^"  and  wanteth  bread. 

10.  The  just  regardeth  the  lives  of  his  beasts  :^^  but  the  bowels 
of  the  wicked  are  cruel.  ^^ 


1  "  Reproofs,"  says  St.  Chrysostom,  "  are  in  regard  to  sin,  what  medicine  is  for  disease.  As  then  it 
is  foolish  to  reject  remedies,  it  is  no  less  so  to  be  ungrateful  for  reproofs."    Horn,  de  fer.  reprehens.  i.  3. 

2  Shall  be  accepted  and  rewarded.  The  good  man  is  such  by  divine  grace,  under  the  influence  of 
which  he  acts,  and  so  becomes  more  and  more  acceptable. 

3  P.  "  A  man  of  wicked  devices  will  He  condemn."  This  translation  which  is  supported  by  the 
Syrjac  version,  presents  the  antithesis  more  strikingly. 

*  The  apparent  strength  of  the  wicked  is  not  solid,  or  durable. 

!>  The  just  man  is  compared  to  a  root  deeply  lodged  in  the  ground,  from  which  springs  a  fair  and 
fruitful  tree.  ^  Active,  industrious.    P.  "  virtuous." 

^  H.  P.  "She  that  maketh  ashamed."    S.  KaKoiroiog  «  evil  doer."  • 

8  S.  "  Like  a  worm  in  wood." 

9  Conformable  to  justice.    P.  "right."    The  text  is  in  the  singular. 

10  Are  directed  to  cause  the  death  of  just  men. 

11  The  prudent  speech  of  the  just  efiFects  their  deliverance  from  the  snares  laid  for  them. 

12  Upset,  as  if  by  a  turn  of  the  hand. 

13  No  trace  will  remain  of  them. 

1*  H.  P.  "A  man  shall  be  commended  according  to  his  wisdom:  but  he  that  is  of  a  perverse  heart 
shall  be  despised."  The  term  rendered:  "of  a  perverse  heart,"  may  mean  faint  hearted,  inconstant. 
The  Vulgate  uses  two  words  to  express  it. 

15  Abject.    Eccl.  x.  30. 

16  P.  "  He  that  is  despised  and  hath  a  servant."  Several  of  the  ancient  versions  understand  the  text 
of  a  man,  who,  being  reduced  to  poverty,  humbles  himself  to  menial  offices. 

17  Boastful. 

18  The  just  man  treats  even  cattle  with  tenderness.  19  Even  towards  his  fellow  men. 


296  PROVERBS      XII. 

11.  He  that  tilleth  his  land  shall  be  filled  with  bread :  but  he 
that  pursueth  idleness  is  very  foolish.^" 

He  that  is  delighted  in  passing  his  time  over  wine,  leaveth  a 
reproach  in  his  strongholds.^^ 

12.  The  desire  of  the  wicked  is  the  fortress  of  evil  men:^  but 
the  root  of  the  just  shall  prosper."^ 

13.  For  the  sins  of  the  lips  ruin  draweth  nigh  to  the  evil  man  :^^ 
but  the  just  shall  escape  out  of  distress. 

14.  By  the  fruit  of  his  own  mouth  shall  a  man  be  filled  with  good 
things :  and  according  to  the  works  of  his  hands  it  shall  be  repaid 
him.2^ 

15.  The  way  of  a  fool  is  right  in  his  own  eyes :  but  he  that  is 
wise  hearkeneth  unto  counsels. 

16.  A  fool  immediately^^  showeth  his  anger :  but  he  that  dissem- 
bleth  injuries  is  wise.^^ 

17.  He  that  speaketh  that  which  he  knoweth,  showeth  forth 
justice  :^^  but  he  that  lieth,  is  a  deceitful  witness.^^ 

18.  There  is  that  promiseth,^°  and  is  pricked  as  it  were  with  a 
sword  of  conscience  :^^  but  the  tongue  of  the  wise  is  health.^^ 

19.  The  lip  of  truth  shall  be  steadfast  forever  ;^  but  he  that  is 
a  hasty  witness,^  frameth  a  lying  tongue. 

20.  Deceit^^  is  in  the  heart  of  them  that  thinF^  evil  things :  but 
joy  followeth  them  that  take^''  counsels  of  peace. 


20  Eccl.  XX.  30. 

21  S.  This  sentence  is  not  in  the  Hebrew.  It  may  have  arisen,  as  Rosenmliller  conjectures,  from  a 
different  reading  of  the  term  IDn,  desire,  "On  wine. 

22  V.  R.  The  meaning  seems  to  be,  that  the  impious  man  desires  those  who  are  like  himself  to  become 
strong  and  powerful.    The  same  term  is  also  translated  :  "  net."    P. 

23  p.  a  The  root  of  the  righteous  yieldeth  fruiV  It  may  be  translated:  God  will  give  root  to  the 
just,  that  is,  lie  will  cause  them  to  take  root. 

24  p.  "The  wicked  is  snared  by  the  transgression  of  his  lips."    The  Vulgate  gives  the  meaning. 

25  H.  P.  "  The  recompense  of  a  man's  hands  shall  be  rendered  unto  him."  The  meaning  is  sufiBcieatly 
expressed  by  the  Vulgate. 

26  H.  "  In  the  day  "  when  he  is  insulted. 

27  R,  V. 

28  H.  P.  "  lie  that  speaketh  truth,  showeth  forth  righteousness."  The  true  witness  utters  what  is 
just  and  correct. 

29  H.  P.  "  A  false  witness'  deceit."    The  false  witness  utters  what  is  directed  to  deceive. 

30  The  Hebrew  term,  which  moans  to  utter,  is  used  in  Leviticus  v.  4,  for  a  rash  vow,  or  oath, 

31  H.  P.  "  There  is  that  speaketh  like  the  piercings  of  a  sword."  Rash  words,  injurious  to  others, 
may  be  compared  to  the  thrusts  of  a  sword.  The  Vulgate  interpreter  understood  the  text  of  remorse 
felt  for  promises  rashly  made,  or  not  fulfilled. 

32  Wounds  are  inflicted  by  rash  speaking,  which  are  healed  by  prudent  advice. 
■53  A  true  testim(\ny  is  likely  to  be  accepted  and  established. 

34  P.  "  But  for  a  moment."  S.  had  different  points.  The  Chaldee  version  gives  a  similar  interpre- 
tation. 

35  To  their  own  ruin.  38  Devise,  plot. 
27  Give. 


PROVERBS      XIII.  297 

21.  Whatsoever  shall  befall  the  just  man,  it  shall  not  make  him 
sad  :^^  but  the  wicked  shall  be  filled  with  mischief. 

22.  Lying  lips  are  an  abomination  to  the  Lord :  but  they  that 
deal  faithfully^^  please  him. 

23.  A  cautious  man   concealeth  knowledge:  and  the  heart^^  of 
fools  publisheth  folly. 

24.  The  hands  of  the  strong*^  shall  bear  rule  :^  but  that  which  is 
slothful,  shall  be  under  tribute.^ 

25.  Grief  in  the  heart  of  a  man  shall  bring  him  low :  but  with  a 
good  word  he  shall  be  made  glad. 

26.  He  that  neglecteth  a  loss  for  the  sake  of  a  friend,^^  is  just : 
but  the  way  of  the  wicked  shall  deceive  them.^^ 

27.  The  deceitful  man'^^  shall  not  find^^  gain  :^  but  the  substance 
of  a  just^^  man  shall  be  precious  gold.^^ 

28.  In  the  path  of  justice  is  life :  but  the  by-way'^^  leadeth  to 
death. 


CHAPTER    XIII. 

A  WISE  son  heareth  the  instruction  of  Ms  father  -}  but  he  that  is 
a  scorner,  heareth  not  when  he  is  reproved. 


38  n.  p.  "  There  shall  no  evil  happen  to  the  just."  The  Stptuagint,  Chaldee  and  Syriac  translate 
it  to  this  effect :  "  Iniquity  ehall  not  please  the  just." 

39  R.  V. 

*>  Prompts  them  to  speak  foolishly,  and  thus  make  manifest  their  folly. 

41  Active,  industrious. 

*2  Their  exertions  secure  for  them  power. 

43  The  neglectful  fall  under  the  power  of  others. 

44  The  text  may  he  translated:  "the  just  man  shall  explore  more  than  his  neighbor:"  or  "shall  lead 
his  neighbor."  The  diligence  of  the  just  man  in  choosing  his  own  course,  or  in  guiding  his  friend,  is 
contrasted  with  the  heedless  disposition  of  the  wicked,  which  exposes  them  to  wander.  P.  "  The 
righteous  is  more  excellent  than  his  neighbor." 

45  Lead  them  astray. 

40  It  may  also  mean  slothful. 

47  The  term  usually  means  to  burn  partially,  but  is  rendered  by  the  Chaldee,  Syriac  and  Arabic 
versions,  as  in  the  Vulgate.  P.  "  The  slothful  man  roasteth  not  that  which  he  took  in  hunting." 
Rosenmtiller  shows  that  the  verb  has  not  the  signification  of  roasting. 

48  Game.   The  object  of  his  pursuit. 

49  No  epithet  is  in  the  text. 

*o  The  Chaldee  version  agrees  with  the  Vulgate.  Moderns  thinks  that  it  means,  that  the  diligent  man 
shall  obtain  wealth,  whilst  the  negligent,  like  the  slothful  hunter,  will  fail  to  secure  it. 

51  "  Path."    There  is  another  path  to  death,  namely  wickedness. 

1  The  verb  is  not  expressed  in  the  text.  The  wise  son  receives  with  docility,  instruction  and 
reproof. 


298  '  PROVERBS      XIII. 

2.  Of  the  fruit  of  his  own  mouth  shall  a  man  be  filled  with  good 
things :    but  the  soul  of  transgressors  is  wicked.^ 

3.  He  that  keepeth  his  mouth,  keepeth  his  soul:  but  he  that  hath 
no  guard  on  his  speech,  shall  meet  with  evils.^ 

4.  The  sluggard  willeth  and  willeth^  not:  but  the  soul  of  them 
that  work,^  shall  be  made  fat.^ 

5.  The  just  shall  hate  a  lying  word :  but  the  wicked  confoundeth, 
and  shall  be  confounded.^ 

6.  Justice  keepeth  the  way  of  the  innocent:^  but  wickedness  over- 
throweth  the  sinner.^ 

7.  One  is  as  it  were  rich,  when  he  hath  nothing  :^^  and  another  is 
as  it  were  poor,  when  he  hath  great  riches.^^ 

8.  The  ransom  of  a  man's  life  are  his  riches  :^^  but  he  that  is  poor, 
receiveth  not  reproof. ^^ 

9.  The  light  of  the  just  giveth  joy  :^^  but  the  lamp  of  the  wicked 
shall  be  put  out. 

10.  Among  the  proud^^  there  are  always  contentions:  but  they 
that  do  all  things  with  counsel,  are  ruled  by  wisdom.^^ 

11.  Substance  got  in  haste^''  shall  be  diminished :  but  that  which 
by  little  and  little  is  gathered  with  the  hand^^  shall  increase. 

12.  Hope  that  is  deferred  afflicteth  the  soul:^^  desire  when  it 
cometh,  is  as  a  tree  of  life. 


2  P.  "  ShaU  eat  violence.''    Sinners  draw  disasters  on  themselves, 
'  H.  P.  "  Destruction." 

*  P.  "  The  soul  of  the  sluggard  desireth,  and  hath  nothing;"  the  object  of  his  desire  is  not  attained, 
for  want  of  the  necessary  exertion. 
5  Of  active  men. 
5  Success  is  thus  expressed.    It  means  that  the  active  shall  be  enriched. 

7  The  impious  man  seeks  to  bring  shame  on  others ;  but  in  the  end  is  himself  covered  with 
shame.    P.  "the  wicked  man  is  loathsome." 

8  Him  whose  way  is  innocent. 

3  H.  "  Sin."    The  abstract  is  put  for  the  concrete. 

10  Being  contented  with  the  treasure  of  virtue. 

11  Without  virtue  they  do  not  impart  happiness. 

12  He  gives  them  to  ransom  his  life. 

15  He  needs  it  not,  when  he  is  free  from  vice.  The  rich  man  parts  with  his  riches,  which  his  enemies 
demand  as  a  ransom  for  his  life :  the  poor  man  is  free  from  reproof  and  envy,  being  devoted  to  virtue, 
and  having  nothing  to  excite  the  cupidity  of  enemies. 

1*  A  different  reading,  which  presents  a  more  striking  antithesis  is  found  in  31.  a  p.  R.  nDX">  "  shal  1 
arise." 

15  H.  P.  "  Only  by  pride."    The  vice  abstractedly  is  taken  for  the  proud. 

16  H.  P.  "  With  the  well-advised  is  wisdom."  They  escape^ the  contentions  in  which  the  proud  and 
self-confident  are  involved. 

17  P.  "  By  vanity."  S.  seems  to  have  read  vH^D  instead  of  S^nD-  This  reading  furnishes  a  good 
meaning. 

18  P.  "He  that  gathereth  by  labor."  The  Syriac  gives  to  this  phrase  the  same  meaning  as] the 
Vulgate. 

19  R.  V. 


PROVERBS     XIII.  299 

13.  Whosoever  despiseth  any  thing,^  bindeth  himself  for  the  time 
to  come  :^^  but  he  that  feareth  the  commandments,  shall  dwell  in 
peace. 

Deceitful  souls  go  astray  in  sins ;  the  just  are  merciful,  and  show 
mercy.^^ 

14.  The  law  of  the  wise  is  a  fountain  of  life,  that  he  may  decline 
from  the  ruin^^  of  death. 

15.  Good  instruction  shall  give  grace :  in  the  way  of  scorners  is  a 
deep  pit.^ 

16.  The  prudent  man  doeth  all  things  with  counsel :  but  he  that  is 
a  fool,  layeth  open  his  folly. 

17.  The  messenger  of  the  wicked^^  shall  fall  into  mischief:  but  a 
faithful  ambassador  is  health.  ^^ 

18.  Poverty  and  shame  to  him  that  refuseth  instruction :  but  he 
that  yieldeth  to  reproof,  shall  be  glorified.^ 

19.  The  desire  that  is  accomplished,  delighteth  the  soul  :^^  fools 
hate  them  that  flee^^  from  evil  things. 

20.  He  that  walketh  with  the  wise,  shall  be  wise :  a  friend  of  fools 
shall  become  like  to  them.^° 

21.  EviP^  pursueth  sinners:  and  to  the  just,  good  shall  be  repaid. 

22.  The  good  man  leaveth  heirs,  sons,  and  grandsons :  and  the 
substance  of  the  sinner  is  kept  for  the  just,^^ 


20  H.  p.  "  Whoso  despiseth  the  word."  It  may  be  understood  of  one  who  regards  aa  unimportant  an 
admonition  given  him. 

21  H.  "Pledgeth  himself  to  it."  P.  "shall  be  destroyed"  by  despising  admonition  we  risk  evils, 
which  it  was  calculated  to  prevent,  and  we  expose  ourselves  to  destruction. 

S"-  There  is  nothing  in  the  text  corresponding  to  this  sentence.  S.  has  in  its  stead :  "  Nothing  shall 
be  good  for  the  deceitful  son :  but  the  actions  of  the  wise  domestic  shall  be  prosperous,  and  his  way  shall 
be  directed."    The  Arabic  version  contains  a  similar  passage. 

23  Snares. 

2*  H.  P.  "  The  way  of  transgressors  is  hard."  The  Hebrew  term  is  translated  by  Michaelis,  a  ditch, 
or  puddle.  S.  "  the  ways  of  scoffers  are  to  destruction."  A  slight  change  in  the  reading  gives  this 
meaning. 

25  H.  P.  "  A  wicked  messenger,"  i.  e.  perfidious.  The  Vulgate  reading,  which  slightly  differs,  is  found 
in  the  third  of  the  Erfort  manuscripts,  and  is  noted  in  the  margin  in  the  Bomberg  Bibles  published  at 
Venice  in  1517, 1518. 

25  A  faithful  messenger  serves  to  restore  good  understanding  between  parties  at  variance. 

2"  Honored  and  enriched. 

28  The  fulfillment  of  their  good  desires  gives  delight  to  the  virtuous. 

29  H.  P.  "It  is  abomination  to  fools  to  depart  from  evil."  They  fancy  that  they  shall  find  pleasure 
in  the  accomplishment  of  their  evil  desires,  and  utterly  reject  the  idea  of  renouncing  sin.  Thus  being 
deprived  of  virtuous  joy,  they  experience  disappointment  and  remorse.  They  hate  others  who  have 
courage  to  shun  evil. 

30  The  antithesis  is  well  preserved  in  the  Vulgate :  but  the  term  is  rendered  by  R.  "  crushed,"  or 
destroyed.  , 

81  Calamity. 

32  By  a  wonderful  arrangement  of  Providence,  the  ill-gotten  property  of  sinners  passes,  oftentimeB, 
out  of  the  hands  of  their  offspring  to  others  more  deserving. 


300  PROVERBS      XIV. 

23.  Much  food  is  in  the  tillage  of  fathers  :^  but  for  others  it  is 
gathered^*  without  judgment. 

24.  He  that  spareth  the  rod  hateth  his   son  :^  but  he  that  loveth 
him,  correcteth  him  betimes. 

25.  The  just  eateth  and  filleth  his  soul  :^^  but  the  stomach  of  the 
wicked  is  never  to  be  filled.^^ 


CHAPTER    XIV. 

A  WISE  woman^  buildeth  her  house  :^  but  the  foolish  will  pull  down 
with  her  hands  that  also  which  is  built.^ 

2.  He  that  walketh  in  the  right  way,  and  feareth  God,  is  despised 
by  him  that  goeth  by  an  infamous  way.^ 

3.  In  the  mouth  of  a  fool  is  the  rod  of  pride  :^  but  the  lips  of  the 
wise  preserve  them. 

4.  Where  there  are  no  oxen,  the  crib  is  empty :  but  where  there 
is  much  corn,  there  the  strength  of  the  ox  is  manifest.^ 

5.  A  faithful  witness  will  not  lie :  but  a  deceitful  witness  uttereth 
a  lie. 

6.  A  scorner  seeketh  wisdom,  and  findeth  it  not :''  the  learning  of 
the  wise  is  easy. 


8*  H.  p.  "  The  poor."    The  same  term  may  mean  heads  of  families. 

8*  The  term  thus  rendered  bears  this  meaning  in  the  conjugation  Hiphil:  but  Rosenmiiller  insists 
that  in  Niphal  it  always  signifies  destroyed.  He  explains  the  text  as  intimating  that  land  tilled  by  the 
poor  is  productive,  on  account  of  their  labor;  -whilst  much  of  the  produce  of  the  land  is  lost  by  reason 
of  the  injustice  of  the  owner,  who  is  thus  punished.  The  meaning  of  the  Vulgate  seems  to  be,  that 
lands  coming  from  the  heads  of  families  are  generally  productive  on  account  of  the  industry  of  the 
owners,  which  God  blesses;  whilst  this  produce  is  gathered  together  for  others  who  may  prove 
unworthy. 

85  Indulgence  to  children  is  virtually  hatred,  on  account  of  the  injury  thereby  done  to  them. 

80  He  is  contented  with  what  Providence  furnishes  :  he  eats  with  a  calm  mind,  and  grateful  heart. 

87  The  wicked  man  always  craves  for  new  enjoyment. 

1  n.  "  Wise  women,"  the  verb  is  in  the  singular,  so  that  the  noun  is  taken  distributively  for  each  one. 
P.  "  Every  wise  woman." 

3  She  puts  it  in  order ;  and  supports  the  family  by  her  economy  and  industry. 
8  She  puts  all  in  confusion. 

4  P.  Job  xii.  4.  "  He  that  walketh  in  his  uprightness  feareth  the  Lord :  but  he  that  is  perverse  in  hia 
ways  despiseth  him."    The  last  term  is  rendered  by  S.  "  will  be  dishonored." 

»      5  Wherewith  he  scourges  others  to  his  own  injury. 

6  H  .P.  "  Much  increase  is  by  the  strength  of  the  ox."  The  labors  of  strong  oxen  will  result  in  an 
abundant  harvest. 

7  H.  «  And  not."    R.  V.  The  verb  is  understood. 


PROVERBS      XIV.  •  801 

7.  Go  far^  from  a  foolish  man,  and  he  knoweth^  not  the  lips  of 
prudence. 

8.  The  wisdom  of  a  discreet  man  is  to  understand  his  way :  and 
the  imprudence  of  fools  erreth.^^ 

9.  A  fooP^  will  laugh  at  sin  :^^  but  among  the  just  grace  shall 
abide.^^ 

10.  The  heart  that  knoweth  the  bitterness  of  his  own  soul,  in  his 
joy  the  stranger  shall  not  intermeddle.^* 

11.  The  house  of  the  wicked  shall  be  destroyed :  but  the  tents  of 
the  just  shall  flourish. 

12.  There  is  a  way  which  seemeth  just  to  a  man :  but  the  end 
thereof  leadeth  to  death.^^ 

13.  Laughter  shall  be  mingled  with  sorrow  :^^  and  mourning  taketh 
hold  of  the  end  of  joy.^^ 

14.  A  fooP^  shall  be  filled  with  his  own  ways  :^^  and  the  good  man 
shall  be  above  him.^^ 

15.  The  innocent^^  believeth  every  word :  the  discreet   man  con- 
sidereth  his  steps. 

No  good  shall  come  to  the  deceitful  son:  but  the  wise  servant 
shall  prosper  in  his  dealings,  and  his  way  shall  be  made  straight.^ 

16.  A  wise  man  feareth  and  declineth  from  evil :  the  fool  leapeth 
over,^^  and  is  confident. 


8  V.  Cmtra. 

9  P.  "  When  thou  perceivest  not  in  him  tjie  lips  of  prudence."  It  may  be  translated :  "  and  from 
him  in  whom  thou  knowest  not  lips  of  prudence :"  or  the  conjunction  may  have  the  force  of  a  causal 
particle,  as  Cornelius  a  Lapide  suggests. 

I''  Is  deceit. 

11  H.  P.  "Fools,"  but  the  verb  which  is  in  the  singular,  is  taken  distributively. 

12  K.  V.  "  Fools  make  a  mock  of  sin."  P. 

13  The  favor  of  God,  the  love  of  His  law. 

1*  The  Vulgate  implies  that  the  stianger  cannot  conceive  or  share  the  joy  of  one  who  is  relieved  from 
great  pain  of  heart.  The  text  may  be  understood  to  say,  that  the  stranger  cannot  fully  conceive  either 
the  bitterness  of  our  grief,  or  the  intenseness  of  our  joy.  P.  "  The  heart  knoweth  his  own  bitterness; 
and  a  stranger  doth  not  intermeddle  with  his  joy." 

15  H.  P.  "  The  end  thereof  are  the  ways  of  death." 

16  H.  P.  "  Even  in  laughter  the  heart  is  sorrowful."  The  laughter  of  the  wicked  is  affected :  their 
heart  is  not  free  from  pain. 

17  The  joy  of  the  wicked  ends  in  sorrow,  remorse  for  crime,  or  dread  of  punishment. 
13  H.  "  He  who  departs  from  virtue."    P.  "  The  backslider." 

19  Punished  in  the  pursuit  or  attainment  of  unlawful  objects,  which  will  fill  him  with  pain. 

20  Happier  than  he  is.  Luther  follows  the  Vulgate  interpretation.  Some  understand  it,  that  the 
good  man  will  ba  satisfied  with  himself— with  the  consciousness  of  well  doing. 

21  Simple.  See  also  Eccl.  xix.  4.'  St.  Ambrose  observes  on  this  passage.  "We  must  not  blame  this 
credulity ;  but  rather  we  should  admire  the  goodness  of  his  heart."    De  officiis  I.  in.  c.  x. 

22  This  verse  is  not  in  the  Hebrew ;  but  is  found  in  S.  ch.  xiii.  13,  where  the  Arabic  version  also 
has  it. 

23  He  transgresses,  despite  of  the  Divine  threats,  and  the  danger  that  impends.  The  Hebrew  term 
13;?nD  may  also  be  rendered  'rages.'  The  Septuagint,  supposing  the  transposition  of  letters,  under- 
stood it  of  mixing  himself  up  with  foolish  undertakings,  as  if  it  were  written  ^.'^priD- 


302  '  PROVE  11  BS      XIV. 

17.  The  impatient^^  man  shall  work  follj :  and  the  crafty^^  man  is 
hateful. 

18.  The  childish^^  shall  possess  folly ;  and  the  prudent  shall  look 
for  knowledge.^ 

19.  The  evil  shall  fall  down  before  the  good  f^  and  the  wicked  at 
the  gates  of  the  just.^^ 

20.  The  poor  man  shall  be  hateful  even  to  his  own  neighbor :  but 
the  friends  of  the  rich  are  many. 

21.  He  that  despiseth  his  neighbor,^*'  sinneth :  but  he  that  showeth 
mercy  to  the  poor,^^  shall  be  blessed. 

He  that  believeth  in  the  Lord,  loveth  mercy .^^ 

22.  They  err^^  that  work  evil :  but  mercy  and  truth  prepare  good 
things.^* 

23.  In  much  work  there  shall  be  abundance  :^  but  where  there 
are  many  words,  there  is  oftentimes  want.^ 

24.  The  crown  of  the  wise  is  their  riches  :^^  the  folly  of  fools, 
imprudence.^ 

25.  A  faithful  witness  delivereth  souls  :^^  and  the  double  dealer 
uttereth  lies. 

26.  In  the  fear  of  the  Lord  is  strong  confidence  ',^^  and  there 
shall  be  hope  for  his''^  children. 


24  Quick  to  anger. 

25  Cherishing  evil  designs  in  secret:  repressing  anger  in  order  ts  execute  them  more  effectually. 

26  Foolish. 

27  H.  P.  «  Are  crowned  with." 

28  In  homage.  God  sometimes  wonderfully  disposes  events,  so  that  proud  sinners  are  forced  to  honor 
His  humble  servants  whom  they  had  despised  and  persecuted.  The  brothers  of  Joseph  bent  in  homage 
before  him. 

2«  Approaching  their  dwellings,  to  ask  favors. 

30  In  affliction,  or  poverty. 

31  H.  "  The  afflicted." 

32  This  sentence  is  not  in  the  Hebrew,  or  in  the  Septuagint.  It  may  have  been  originally  inserted 
as  a  note. 

33  Stray  away — miss  their  object.  It  is  expressed  interrogatively'  in  the  text.  "  Do  they  not 
err?"    P. 

34  H.  P.  "  To  them  that  devise  good." 

35  By  industry  support  is  secured,  and  a  provision  made  for  one's  children. 

36  Mere  talking  does  not  serve  to  secure  support. 
3T  The  reward  of  their  judicious  course. 

38  H.  P.  "  Folly."    Whatever  external  advantages  they  may  possess,  their  folly  remains  the  same. 

39  He  saves  by  his  testimony  the  lives  of  persons  unjustly  accused, 
*o  Strong  unfailing  support. 

«  Of  him  who  fears  God.  St.  Gregory  the  Great  assigns  tlie  reason  :  "  As  in  the  world  fear  produces 
wickedness,  so  in  the  way  Of  God  fear  begets  fortitude,  according  to  the  testimony  of  Solomon  who  says : 
'  In  the  fear  of  the  Lord  is  confidence  of  strength.'  In  effect  our  mind  despises  more  courageously  the 
terrors  of  earthly  objects,  in  proportion  as  it  subjects  itself  more  entirely  to  God  their  Creator  by  holy 
fear;  since  having  the  fear  of  the  Lord,  she  sees  nothing  else  that  should  inspire  terror,  and  being  united 
with  the  Creator  of  all  things  by  just  fear,  by  a  powerful  influence  she  is  raised  above  all  things.' 
Moral.  1.  V.  c.  xii. 


PROVERBS      XV.  303 

27.  The  fear  of  the  Lord  is  a  fountain  of  life,  to  decline  from 
the  ruin*^  of  death. 

28.  In  the  multitude  of  people  is  the  dignity  of  the  king :  and  in 
the  small  number  of  people  the  dishonor  of  the  prince.^ 

29.  He  that  is  patient,"*^  is  governed  with  much  wisdom :  but  he 
that  'is  impatient,^^  exalteth'*'^  his  folly. 

30.  Soundness  of  heart  is  the  life  of  the  flesh :  hut^'^  enyj  is  the 
rottenness  of  the  bones. 

31.  He  that  oppresseth  the  poor,  upbraideth  his  Maker:  ^^  but  he 
that  hath  pity  on  the  poor,  honoreth  Him. 

32.  The  wicked  man  shall  be  driven  away  in  his  wickedness :  but 
the  just  hath  hope  in  his  death.^^ 

33.  In  the  heart  of  the  prudent  resteth  wisdom ;  and  it  shall 
instruct  all  the  ignorant.^ 

34.  Justice  exalteth  a  nation :  but  sin  maketh  nations  miserable.^^ 

35.  A  wise  servant  is  acceptable  to  the  king :  he  that  is  good  for 
nothing^^  shall  feel  his  anger. 


CHAPTER    XV. 

A  MILD  answer  breaketh^  wrath :  but  a  harsh  word  stirreth  up 
fury. 


*2  II.  P.  "  The  snares  of  death." 

*3  He  is  wasted  and  consumed  by  the  mortifying  consideration  of  having  but  few  subjects.  The  latter 
term  of  the  text  which  means  leanness,  ]V)  with  a  different  punctuation,  may  bo  interpreted  prince. 
P.  "  in  the  want  of  people  is  the  destruction  of  the  prince." 

**  P.  "  Hethatis  slow  to  wrath  is  of  great  understanding." 

«  R.  V. 

*6  Displays. 

*7  The  text  has  the  conjunction. 

*8  As  if  God  had  left  him  without  protection.  Infra  xvii.  5.  St.  Paulinus  writes :  "  lie  that  despises 
the  poor  man,  provokes  Him  who  made  him— the  common  Creator  of  all  men — who,  as  He  is  pleased 
with  acts  of  mercy  towards  the  poor,  is  displeased  with  those  who  maltreat  them."    Ep.  xxxii. 

*^  Hope  of  future  happiness. 

50  II  p.  «  Ihat  which  is  in  the  midst  of  fools,  is  made  linown."  The  term  "midst"  corresponds  with 
••heart"  of  the  other  member  of  the  sentence,  and  bears  the  same  meaning.  The  wise  conceal  their 
wisdom;  fools  display  whatever  they  fancy  themselves  to  possess.  The  Vulgate  gives  anotlier  meaning 
to  the  latter  member,  by  way  of  paraphrase :  namely,  wisdom  is  made  known  amidst  fools  by  en- 
lightening them. 

51  P.  "  Sin  is  a  reproach  to  any  people."  IDH  ordinarly  means  mercy,  but  is  here  translated  reproach, 
from  a  kindred  word  in  Syriac.  Jaeger  thinks  that  the  Vulgate  read  ^DH  want,  and  translated  it 
accordingly,  of  wretchedness  brought  on  nations  by  sin. 

62  H.  "  His  wrath  is  against  him  that  causcth  shdme." 
1  II.  P.  "Turneth  away."    Infra  xxxv.  15. 


304  PROVERBS      XV. 

2.  The  tongue  of  the  wise  adorneth^  knowledge ;  the  mouth  of 
fools  bubbleth  out  folly. 

3.  The  eyes  of  the  Lord  in  every  place  behold  the  good  and  the 
evil. 

4.  A   peaceable^  tongue   is   a   tree   of  life:  but   that   which   is 
immoderate,^  shall  crush  the  spirit.^ 

5.  A  fool  laugheth  at  the  instruction  of  his  father :  but  he  that 
regardeth  reproofs  shall  become  prudent. 

In   abundant  justice    there   is   the    greatest   strength :  but   the 
devices  of  the  wicked  shall  be  rooted  out.^ 

6.  In''  the  house  of  the  just  is^  very  much  strength  :^  and  in  the 
fruits  of  the  wicked  is  trouble.^" 

7.  The  lips  of  the  wise  shall  impart  knowledge  :^^  the  heart  of 
fools  shall  be  unlike.-^^ 

8.  The  victims  of  the  wicked  are  abominable  to  the  Lord  :^^  the 
vows^'*  of  the  just  are  acceptable.^^ 

9.  The  way  of  the  wicked  is  an  abomination  to  the  Lord :  he  that 
followeth  justice  is  beloved  by  Him. 

10.  Instruction  is  grievous  to  him  that  forsaketh  the  way  of  life  :^^ 
he  that  hateth  reproof  shall  die.^'' 

11.  Hell  and  destruction^^  are  before  the  Lord :  how  much  more 
the  hearts  of  the  children  of  men? 


2  P.  "  TJseth  knowledge  aright." 

3  Moderate. 

*  Its  exasperating  influence. 

3  Break  down  the  spirit  of  others,  and  bring  humiliation  on  him  who  speaks. 

3  S.  This  verse  and  the  following  appear  to  be  two  versions  of  one  Hebrew  sentence. 

7  "■  In  "  is  understood. 

5  The  verb  substantive  is  often  omitted. 

9  S.  "Treasure."  P.  Wealth  is  meant.  It  is  found  in  the  house  of  the  just  man,  whoso  industry  has 
secured  il>. 

10  R.  V.  The  result  of  the  exertions  of  the  wicked  man  is  to  produce  disorder  and  anguish  of 
mind. 

n  Diffuse. 

12  p,  « ]\To<;  go"  Their  heart  being  different  from  the  heart  of  the  just,  their  speech  also  will  differ. 
"  The  heart  of  the  wise,"  says  St.  Gregory  the  Great,  "is  always  the  same,  since  as  it  rests  on  true 
principles,  it  directs  its  course  in  the  practice  of  good  works  with  uniformity :  but  the  heart  of  fools  is 
unlike,  for  as  it  displays  frequent  changes,  it  never  continues  long  in  the  same  disposition."  Pastoral 
iii.  p.    Adm.  xix. 

13  St.  Augustin  well  remarks,  that  the  sacrifices  of  the  wicked  are  hurtful  to  themselves,  since  they 
offer  them  with  impious  dispositions."    L.  ii.  Gontra  Parmen.  c.  vi. 

1*  H.P.  "Prayer." 
15  H.  H.  "ms  delight." 

IG  «  Of  life  "  is  not  in  the  text.  P.  "  Correction  is  grievous  unto  him  that  forsaketh  the  way."  The 
path  of  duty  is  meant. 

17  By  his  rashness  he  will  bring  on  death,  probably  by  the  hands  of  justice. 

18  The  abyss,  the  lowest  depths.  Both  have  reference  to  the  state  of  the  dead,  which  is  fully 
manifest  to  God. 


PROVERBS      XV.  305 

12.  A  scorner^^  loveth  not  one  that  reproveth  him :  nor  will  he 
go  to  the  wise.^ 

13.  A  glad  heart  maketh  a  cheerful  countenance:^^  but  by  grief 
of  mind  the  spirit  is  cast  down. 

14.  Tiie  heart^^  of  the  wise  seeketh  instruction :  and  the  mouth  of 
fools  feedeth  on  foolishness. 

15.  All  the  days  of  the  poor^  are  evil ;  a  secure  mind  is  like  a 
continual  feast.^^ 

16.  Better  is  a  little^^  with  the   fear  of  the  Lord,  than   great 
treasures  without  content.^ 

17.  It  is  better  to  be  invited  to  herbs"*^  with  love,  than  to  a  fatted 
calf  with  hatred.^^ 

18.  A  passionate  man    stirreth   up   strifes:    he  that  is   patient 
appeaseth  those  that  are  stirred  up. 

19.  The  way  of  the  slothful  is  as  a  hedge  of  thorns  :^^  the  way  of 
the  just  is  without  hindrance.^" 

20.  A  wise  son  maketh   his  father  joyful:  but   a   foolish  man 
despiseth  his  mother.^^ 

21.  Folly  is  joy  to  the  fool  :^^  and  the  wise  man  maketh  straight 
his  steps.^ 

22.  Designs  are  brought  to  nothing  where  there  is  no  counsel : 
but  where  there  are  many  counsellors,  they  are  established. 

23.  A  man  rejoiceth  in  the  sentence  of  his  mouth :  and  a  word  in 
due  time  is  best.^ 


19  H.  P.  *'  Pestilens,"  V.  is  used  in  this  sense.  * 

20  For  instruction. 

21  Infra  xvii.  22.  R.  V. 

22  H.  "  Face."  P.  V.  The  present  reading  ^JO  diflfers  only  by  a  letter  ""fl  from  that  •which  is  represented 
by  the  Vulgate  and  all  the  ancient  versions,  and  which  is  noted  in  the  margin  by  the  Massoretas. 
The  face  may  be  said  to  be  fed  with  folly,  because  its  color  and  appearance  are  greatly  influenced  by  the 
state  of  the  mind.  Whilst  the  wise  with  all  their  heart  seek  holy  discipline,  fools  delight  in  expressions 
which  manifest  their  folVy. 

23  H.  P.  "  Of  the  afflicted." 

24  His  cheerfulness,  inspired  by  confidence  in  God,  makes  him  happy  amidst  constant  suffering. 

26  St.  Paul  appears  to  have  had  this  in  view.     1  Tim.  vi.  6. 

2«  H.  P.  "And  trouble  therewith."  The  Vulgate  applies  the  epithet  "insatiable"  to  the  treasures, 
apparently  because  the  possessor  is  not  satisfied,  however  great  they  may  be.  The  Hebrew  term  means 
perturbation  of  mind  arising  from  anxiety  to  preserve  and  increase  wealth. 

27  H.  P.  "  A  dinner  of  herbs."    The  invitation  is  not  expressed  in  the  text. 

28  Where  the  host  secretly  cherishes  hatred. 

29  He  fancies  that  a  hedge  stands  in  his  way,  and  fears  to  advance.  He  imagines  to  himself  diflScultiep 
which  have  no  reality. 

80  Like  a  well  built  road,  level  and  without  any  thing  to  make  one  stumble. 

1  Rather :  "  he  that  despiseth  his  mother  is  a  most  foolish  man."    P.  follows  the  Vulgate. 

"2  He  exults  in  his  wicked  actions. 

^  R.  V.  He  directs  his  course  by  the  divine  law. 

»*  H.  P.  "  How  good  ia  it."    R,  V. 

20 


306  PROVERBS      XV. 

24.  The  path  of  life  above  for  the  wise,  that  he^  may  decline 
from  the  lowest  hell. 

25.  The   Lord  will   destroy  the   house   of  the   proud ;  and  will 
strengthen  the  borders  of  the  widow.^^ 

26.  Evil  thoughts  are  an  abomination  to  the  Lord:  and  pure 
words  most  beautifuP^  shall  be  confirmed  by  him. 

27.  He  that  is  greedy  of  gain  troubleth  his  own  house  :^  but  he 
that  hateth  bribes  shall  live. 

By  mercy  and  faith  sins  are  purged  away :  and  by  the  fear  of 
the  Lord  every  one  declineth  from  evil.^® 

28.  The  mind  of  the  just  studieth  obedience  :*^  the  mouth  of  the 
wicked  overfloweth  with  evils. 

29.  The  Lord  is  far  from  the  wicked  :*^  and  He  will  hear  the 
prayers  of  the  just. 

30.  The  light  of  the  eyes^^  rejoiceth  the  soul:  a  good  name^^ 
maketh  the  bones  fat. 

31.  The  ear  that  heareth  the  reproofs  of  life,^*  shall  abide  in  the 
midst  of  the  wise.^^ 

32.  He  that  rejecteth  instruction,  despiseth  his  own  soul  :^^  but 
he  that  yieldeth  to  reproof,  possesseth  understanding.*^ 

33.  The   fear  of  the   Lord   is  the  discipline  of*^  wisdom:   and 
humility  goeth  before  glory.*^ 


35  V.  "  Super  eruditum."  The  text  signifies  that  the  path  which  the  man  of  understanding  pursues, 
has  an  upward  direction,  leading  him  far  away  from  hell,  which  is  belo\<.  P.  "  the  path  of  life  is  above 
the  wise." 

yo  -Will  protect  her  property  against  unjust  invasions. 

=J'  H.  P.  "  The  words  of  the  pure  are  pleasant  words."  The  Vulgate  adds  the  verb  to  illustrate  the 
moaning.    Words  of  kindness,  such  as  the  pure  utter,  are  agreeable  to  God,  and  receive  His  approval. 

33  Avarice  interferes  in  various  ways  with  domestic  happiness. 

39  S.  V.  This  verse  is  found  in  the  text  not  in  this  place,  but  in  the  following  chapter  v.  G.  Repetitions, 
with  some  variety  of  phrase,  are  frequent  in  the  Septuagint. 

*o  H.  P.  "To  answer."  The  just  man  weighs  the  answer  which  he  Is  to  give,  whilst  the  wicked  utters 
without  reflection  every  thought  of  his  mind. 

41  He  appears  to  be  far  off,  because  He  does  not  hear  his  prayer. 

42  This  may  mean  objects  agreeable  to  the  sight:  or  the  favor  of  others,  who  receive  us  with 
kindness, 

43  K,  V.  The  terms  might  be  rendered :  a  good  message,  or  good  news ;  but  they  are  here  employed  in 
a  wider  sense,  for  good  name,  or  fame.  The  bodily  condition  is  often  improved  by  the  satisfaction  of 
the  mind. 

4t  Reproofs  directed  to  his  true  good. 

45  He  shall  seek  their  society,  and  be  admitted  as  a  companion  by  them. 

45  Is  an  enemy  to  himself. 

4T  H.  "Heart.",,  The  Hebrews  often  take  the  heart  for  the  understanding.    G.  D.  agree. 

43  The  means  to  acquire  wisdom. 

49  Humiliation  patiently  endured,  prepares  for  glory.    God  exalts  the  humble. 


PROVERBS      XVI.  307 


CHAPTER    XVI 


It  is  tte  part  of  man  to  prepare  the  soul  :^  and  of  the  Lord  to 
govern^  the  tongue. 

2.  All  the  ways  of  a  man  are  open^  to  his  eyes :  the  Lord  is  the 
weigher  of  spirits.^ 

3.  Lay  open^  thy  works  to  the  Lord :  and  thy  thoughts  shall  be 
directed.^ 

4.  The  Lord  hath  made  all  things  for  Himself  'J  the  wicked  also 
for  the  evil  day.^ 

5.  Every  proud  man  is  an  abomination  to  the  Lord :  though  hand 
should  be  joined  to  hand,^  he  is  not  innocent.^^ 

The  beginning  of  a  good  way  is  to   do  justice:  and  this  is  more 
acceptable  with  God,  than  to  offer  sacrifices.^^ 

6.  By  mercy  and  truth  iniquity  is  redeemed  :^  and  by  the  fear  of 
the  Lord  men  depart  from  evil. 

7.  When  the  ways  of  man  shall  please  the  Lord,  he  will  convert 
even  his  enemies  to  peace.^^ 


1  Reflection  is  necessary  on  our  part  before  we  speak. 

2  H.  P.  "  The  answer  of  the  tongue."  Notwithstanding  our  preparation  and  precaution,  we  shall 
easily  be  betrayed  into  sin,  if  God  do  not  guard  our  speech.  His  grace  is  necessary  even  for  the  prepa- 
ration of  the  mind  and  heart,  whenever  we  purpose  to  treat  of  any  thing  sujwrnatural,  or  in  a  way 
directed  to  salvation.  "  Man,"  says  St.  Augustin,  '•'  prepares  the  heart,  but  not  without  the  aid  of  God, 
who  toucheth  the  heart."    L.  ii.  contra  duas  ep.  Pdag.  c.  viii. 

3  H.  P.  "Are  clean  in  his  own  eyes."  We  judge  ourselves  favorably  in  many  things  wherein  God 
discovers  sin.  Our  ways  lie  open  before  us ;  yet  we  do  not  always  understand  the  moral  character  of 
the  course  which  we  adopt. 

*  God  weighs  as  in  scales,  the  intentions  and  motives  of  man.    Infra  xxi.  2. 

5  H.  "  Turn,"  or  roll.  The  Vulgate  reading,  which  differs  in  punctuation  only  from  the  received  text, 
is  supported  by  the  Syriac  and  Chaldee  versions,  and  yields  an  excellent  meaning.    P.  "  commit." 

6  Brought  to  a  happy  issue. 

7  The  Hebrew  means  "  to  answer  "  r\My7  or  to  correspond  one  with  the  other.  All  things  were 
created  by  God  for  His  own  glory,  to  answer  His  great  counsels. 

8  With  a  clear  foreknowledge  of  human  malice,  God  created  men,  who  would  prove  wicked,  designing 
to  glorify  His  justice  in  their  punishment.  He  however,  has  created  no  one  in  wickedness,  or  impelled 
any  one  to  be  wicked.  "  God  is  good,"  says  St.  Augustin,  "  God  is  just.  He  can  deliver  some  without 
merit  on  their  part,  because  He  is  good.  He  cannot  condemn  any  one,  who  does  not  deserve  it,  because 
He  is  just."    L.  iii.  in  Julian,  c.  xviii. 

9  This  may  denote  the  posture  of  a  man  apparently  inoffensive :  but  Rosenmiiller  explains  it  of 
punishments  descending  from  father  to  son.    Supra  xi.  21. 

10  Guiltless,  exempt  from  punishment. 

11  This  sentence  is  not  in  the  present  Hebrew  text. 

12  The  exercise  of  mercy  to  our  fellow  men,  and  strict  veracity,  when  accompanied  by  proper  dispo- 
sitions, are  accepted  by  God  as  atonements  for  past  delinquency,  which,  however,  are  only  available 
through  the  redemption  of  Christ.    Supra  xv.  27. 

IS  God  occasionally  manifests  His  favor  to  His  servants,  by  moving  their  enemies  to  reconciliation  with 
them,  as  He  brought  about  that  of  Esau  with  Jacob. 


308  PROVEKBS      XVI. 

8.  Better  is  a  little  with  justice,  than  great  revenues  with  iniquity. 

9.  The  heart  of  man  disposeth  his  way :  but  the  Lord  must  direct 
his  steps. 

10.  Divination^Ms  on  the  lips  of  the  king:  his  mouth  shall  not  err 
in  judgment.^^ 

11.  Weight  and  balance  are  judgments  of  the  Lord:^^  and  all  the 
weights  of  the  bag^'^  are  His  work. 

12.  They  that  act  wickedly  are  abominable^^  to  the  king :  for  the 
throne  is  established  by  justice. 

13.  Just  lips  are  the  delight  of  kings:  he  that  speaketh  right 
things  shall  be  loved.^^ 

14.  The  wrath  of  a  king  is  as  messengers  of  death  :^^  and  the  wise 
man  will  pacify  it.^^ 

15.  In  the  cheerfulness  of  the  king's  countenance  is  life  :^^  and 
his  clemency ^^  is  like  the  latter  rain.^^ 

16.  Get^^  wisdom,  because  it  is  better  than  gold :  and  purchase 
prudence,  for  it  is  more  precious  than  silver. 

17.  The  path  of  the  just  departeth  from  evils :  he  that  keepeth 
his  way  preserveth  his  soul.^^ 


14  The  judgment  of  the  king  is  to  be  received  with  reverence,  as  if  it  were  oracular,  since  in  judgment 
he  exercises  authority  from  God.  P.  "  A  divine  sentence  is  in  the  lips  of  the  king."  The  Hebrew  term 
implies  correctness  of  judgment,  without  positive  inspiration.  It  is  distinguished  from  prophecy, 
Isaiah  iii.  2. 

15  Infallibility  is  not  assured  to  kings ;  but  their  judgment  should  be  presumed  correct,  when  they 
pronounce  on  the  disputes  of  their  subjects.  The  civil  law  contains  not  only  their  enactments,  but  their 
judgments  and  responses  in  particular  cases,  which  serve  to  establish  and  illustrate  principles  of  general 
application. 

18  The  present  reading  connects  the  terms  "balance  "and  "judgment,"  but  it  is  probable  that  the 
ancient  reading  was  slightly  different.  Jaeger  accepts  the  Vulgate  reading.  God  wills  that  just  weights 
and  scales  be  employed.    Lev.  xix.  35.  36, 

17  H.  "All  the  stones  "  were  kept  in  a  bag  as  weights,  to  be  used  when  required;  they  are  said  to  be 
the  work  of  God,  because  regulated  by  Ilis  law. 

18  The  sacred  writer  shows,  that  it  is  the  interest  of  kings  to  have  a  horror  for  wicked  men.  The  text 
may  mean  :  "It  is  an  abomination  to  kings  to  commit  wickedness." 

19  He  points  out  who  should  be  the  objects  of  royal  favor. 

20  All  the  indications  of  a  king's  anger  are  like  so  many  messengers,  announcing  the  imminent 
death  of  the  object  of  his  displeasure. 

21  Will  endeavor  to  appease  it. 

22  The  person  on  whom  a  king  smiles,  may  cherish  the  hope  of  royal  favors.  This  hope  cheers  and 
sustains  him. 

23  Favor. 

24  As  the  Hebrews  began  the  civil  year  in  October,  the  spring  rains  were  called  latter  rains :  they  were 
the  immediate  preparation  for  the  harvest.    Royal  favor  is  the  harbinger  of  many  bounties. 

25  The  text  is  in  the  infinitive,  which  is  taken  for  a  noun:  "To  get  wisdom  how  good  it  is,"  better 
"  than  gold." 

26  P.  The  text  may  be  understood  of  a  man  that  desires  to  preserve  his  life,  and  on  this  account  is  atten- 
tive to  the  way  on  which  he  proceeds.  In  a  higher  sense,  he  who  desires  to  save  his  soul,  must  be 
careful  what  course  of  conduct  he  adopts. 


PROVERBS      XVI.  309 

18.  Pride  goeth  before  destruction:  and  the  spirit  is  lifted  up 
before  a  fall.^^ 

19.  It  is  better  to  be  humbled^  with  the  meek,  than  to  divide  spoils^ 
with  the  proud. 

20.  He  that  understandeth  the  word,  shalF  find  good  things :  and 
he  that  trusteth  in  the  Lord,  is  blessed.^^ 

21.  The  wise  in  heart  shall  be  called  prudent  :^^  and  he  that  is 
sweet  in  words^  shall  attain  to  greater  things. 

22.  Knowledge  is  a  fountain  of  life  to  him  that  possesseth  it :  the 
instruction  of  fools^''  is  foolishness. 

23.  The  heart  of  the  wise  shall  instruct^  his  mouth :  and  shall  add 
grace^^  to  his  lips. 

24.  Well  ordered  words^^  are  as  a  honey-comb,  sweetness  to  the^ 
soul,  and  health  to  the  bones. 

25.  There  is  a  way  that  seemeth  to  a  man  right:  and  the  end 
thereof  leadeth  to  death.^ 

26.  The  soul  of  him^^  that  laboreth,  laboreth  for  himself,  because 
his  mouth*^  hath  obliged  him  to  it. 

27.  The  wicked  man  diggeth  up  evil,*^  and  in  his  lips  is  a  burning 
fire.« 

28.  A  perverse  man  stirreth  up  quarrels :  and  one  full  of  words^ 
separateth  princes.*^ 

29.  An  unjust  man  allureth  his  friend :  and  leadeth  him  into  a 
way  that  is  not  good. 


^  This  is  illustrated  by  the  examples  of  Nabuchodonozor.     Daniel  v.  20,  and  of  Herod,  Acts  xii.  22. 
S3  H.  P.  "  To  be  humble  in  spirit." 
29  Share  in  their  triumphs. 

*5  He  who  understands  and  devoutly  accepts  the  divine  promises.    The  same  meaning  is  in  both 
members  of  this  sentence. 

31  R.  V. 

32  His  prudence  shall  b«  acknowledged, 

S3  H.  P.  "  The  sweetness  of  the  lips  increaseth  in  learning."    The  Vulgate  expresses  the  meaning. 
3*  Their  system  and  way. 

35  Direct. 

36  Learning. 

37  H.  P.  "  Pleasant  words." 

33  D.  "Sweetness  of  the  soul,  the  health  of  the  bones."    The  adjective  may  be  substituted  in  both 
places:  "sweet"  and  "healthful." 

39  Supra  xiv.  12. 

«  This  is  a  pleonastic  phrase,  signify  simply  "  he." 
*i  The  necessity  of  providing  for  his  support. 
*2  As  one  who  digs  pits  to  catch  beasts  in  the  chase. 
*3  His  calumnies  are  calculated  to  inflame  the  passions  of  others. 
«  A  slanderer. 

*5  «  A  prince,"  or  "a  friend."    The  Hebrew  term  beaxs  both  meanings.    The  slanderer  separates  one 
*■  om  another,  prince  from  prince,  friend  from  friend. 


310  PROVERBS      XVII. 

30.  He  that  with  fixed  eyes^^  deviseth  wicked  things,  biting^^  his 
lips,  bringeth  evil  to  pass. 

31.  Old  age  is  a  crown  of  dignity,  when^^  it  is  found  in  the  ways 
of  justice. 

32.  The  patient  man   is  better  than  the  valiant:  and  he  that 
ruleth  his  spirit,  than  he  that  taketh  cities. 

33.  Lots  are  cast  into  the  lap  ;^^  but  they  are  disposed  of  by 
the  Lord. 


CHAPTER    XVII. 

Better  is  a  dry  morsel  with  joy,^  than  a  house  full  of  victims^ 
with^  strife. 

2.  A  wise  servant  shall  rule  over  foolish  sons,^  and  shall  share 
the  inheritance  with  brothers.^ 

3.  As  silver  is  tried  by  fire,^  and  gold  in  the  furnace ;  so  the  Lord 
trieth  the  hearts. 

4.  The  evil  man  giveth  heed  to^  an  unjust^  tongue :  and  the  deceitful 
hearkeneth  to  lying  lips.^ 

5.  He  that  despiseth  the  poor,  reproacheth  his  Maker  :^^  and  he 
that  rejoiceth  at  another  man's"  ruin,  shall  not  be  unpunished. 

45  « He  who  slnitteth  the  eyes,"  as  it  were  to  concentrate  his  thoughts  on  some  object :  or  "he  who 
winketh  with  his  eye,"  giving  tokens  to  his  accomplices.  P.  "  He  shutteth  his  eyes  to  devise  froward 
things." 

*7  For  a  token  to  his  comrades. 

*8  The  adverb  is  not  in  the  text ;  but  is  implied. 

49  They  were  cast  into  the  large  folds  of  the  robe.  It  is  not  allowed  to  attach  any  certainty  to  the 
casting  of  lots,  although  it,  as  well  as  all  other  events,  is  under  the  control  of  Divine  Providence. 
"These  very  things  which  seem  fortuitous,"  says  St.  Augustin,  "are  divinely  granted  from  secret 
causes."     Qu.  xci.  in  Gen. 

1  Tranquility, 

2  Full  of  choice  meats,  such  as  the  reserved  parts  of  victims. 

3  "  Victims  of  strife."  The  strife  which  attended  the  sumptuous  banquet,  is  connected  in  the  text 
with  the  victims,  the  flesh  of  which  supplied  the  table. 

4  H.  P.  "  Over  a  son  that  causeth  shame"  to  his  father.    Eccli.  x.  28. 

5  His  prudence  gains  him  favor,  and  he  is  adopted  as  one  of  the  children,  in  place  of  the  son  who 
brought  disgrace  on  the  family.  The  Vulgate  may  mean  that  the  confidence  reposed  in  him  makes 
him  the  distributor  of  the  estate. 

6  H.  P.  "  The  fining-pot  is  for  silver."    The  Vulgate  gives  the  meaning. 

^  H.  P.  Listens  to— follows  the  suggestions  of.  "  Obedid"  is  used  by  the  Vulgate  with  great  latitude. 
Infra  xxi.  28. 

8  Iniquitous. 

9  Malignant,  perverse. 

10  Supra  xiv.  31.    R.  V. 

11  P.  "At  calamities."  The  text  does  not  express  "another  man's,"  "w^^ich, however,  is  necessarily 
understood. 


PROVEUBS      XVII.  311 

6.  CHldren's  children  are  tlie  crown  of  old  men  :^^  and  the  glory 
of  children  are  their  fathers.^^ 

7.  Eloquent^'*  words  do  not  become  a  fool,  nor  lying  lips  a  prince.^^ 

8.  The  expectation  of  him  that  expecteth/®  is  a  most  acceptable 
jewel :  whithersoever  he  turneth  himself,  he  understandeth  wisely.^^ 

9.  He  that  concealeth  a  transgression,  seeketh  friendships  :^^  he 
that  repeateth  it  over,  separateth  friends.^^ 

10.  A  reproof  availeth  more  with  a  wise  man,  than  a  hundred 
stripes  with  a  fool.  4, 

11.  An  evil  man  always  seeketh  quarrels  :^  but  a  cruel  messenger'^ 
shall  be  sent  against  him. 

12.  It  is  better  to  meet  a  bear  robbed  of  her  whelps,^  than  a  fool 
trusting^^  in  his  own  folly. 

13.  He  that  rendereth  evil  for  good,  evil  shall  not  depart  from 
his  house.^^ 

14.  The  beginning  of  quarrels  is  as  when  one  letteth  out  water  :^^ 
before  he  suffereth  reproach,  he  forsaketh  judgment.^ 

15.  He  that  justifieth^^  the  wicked,  and  he  that  condemneth  the 
just,  both  are  abominable  before  God. 

16.  What  doth  it  avail  a  fool  to  have  riches,^  seeing  he  cannot 
buy  wisdom  ?^ 

12  Old  men  feel  honored  in  their  children  and  grand-children,  when  they  distinguish  themselves  hy 
virtuous  actions. 

13  Children  glory  in  the  illustrious  deeds  of  their  ancestors. 

it  "Excellent"  which  regards  high  and  great  things.  15  Or  a  distinguished  man. 

''  16  H.  P.  "A  gift  is  as  a  precious  stone  in  the  eyes  of  him  that  hath  it:  |n~pK.  "A  most  acceptahlo 
jewel."  R.  V.  The  meaning  of  the  text  is,  that  a  gift  in  the  hand  of  him  who  receives  it,  resembles  .v 
precious  jewel.    He  on  whom  it  is  bestowed,  shall  have  correct  understanding,  or  he  succeeds  happily. 

n  The  Vulgate  seems  to  mean,  that  when  the  object  of  desire  is  attained,  it  is  like  a  precious  jewel. 
Whatever  course  may  be  adopted,  it  will  be  directed  by  a 'proper  understanding  of  what  is  right.  I'. 
"Whithersoever  it  turneth,  it  prospereth."  The  turning  of  a  diamond  which  sparkles  on  all  sides  is 
alluded  to. 

18  By  dissembling  an  injury,  we  conciliate  the  aggressor. 

IS  He  who  complains  of  an  injury  received,  estranges  his  former  friend.  D.  "he  that  in  other  words 
repeateth  it,  separateth  the  confederate," 

20  S.  It  is  understood  to  mean  that  the  man  of  rebellious  disposition  seeks  only  how  he  can  d«> 
mischief.    P.  "  an  evil  man  seeketh  only  rebellion." 

21  The  Latin  term  "  angdus,"  which  corresponds  with  the  Greek  and  Hebrew,  seems  here  to  mean 
messenger.  A  royal  officer  is  sent  to  exercise  severity  against  the  rebels.  God  uses  the  bad  angels  as 
ministers  of  His  justice.    Ps.  Ixxvii.  49.  22  r.  y. 

23  This  participle  is  wanting  in  the  text. 
2*  Rom.  xii.  17.  1  Thess.  v.  15.   1  Peter  iii.  9. 

25  When  an  opening  is  made,  it  rushes  out  with  violence,  and  carries  all  before  it. 

26  P.  "  Leave  off  contention  before  it  be  meddled  with."  The  text  dissuades  from  contention,  on 
account  of  the  serious  consequences  which  may  ensue,  and  advises  a  sacrifice  of  one's  own  interest,  to 
avoid  quarrels.  The  Vulgate  may  be  explained  of  a  man  who  abandons  his  cause,  though  just, 
rather  than  involve  himself  in  reproach  consequent  on  litigation. 

27  By  a  sentence  of  acquittal.    Isaiah  v.  23.  28  r.  y. 

29  The  Vulgate  has  elegantly  expressed  the  meaning.  P.  "  Wherefore  is  there  a  price  in  the  hand  of 
a  fool  to  get  wisdom,  seeing  he  hath  no  heart  to  it  ?  " 


312  PROVERBS      XVII. 

He  that  maketh  his  house  high,  seeketh  a  downfall :  and  he  that 
refuseth  to  learn,  shall  fall  into  evil.^ 

17.  He  that  is  a  friend,  loveth  at  all   times:  and  a  brother  is 
proved^^  in  distress. 

18.  A  foolish  man  will  clap  hands,^^  when  he  is  surety  for  his 
friend. 

19.  He   that   studieth   discord,^   loveth   quarrels:  and   he   that 
putteth  his  door  high,^  seeketh  ruin. 

20.  He  that  is  of  a  perverse  heart,  shall  not  find  good  ;^  and  he 
that  perverteth  his  tongue,^  shall  fall  into  evil. 

21.  A  fool  is   born  to  his  own  disgrace  i^"^  and  even  his   father 
shall  not  rejoice  in  a  fool. 

22.  A  joyful  mind  maketh  age  flourishing  :^^  a  sorrowful  spirit 
drieth  up  the  bones. 

23.  The  wicked  man  receiveth  gifts  out  of  the  bosom,^^  that  he 
may  pervert  the  paths  of  judgment.^ 

24.  Wisdom  shineth  in  the  face  of  the  wise  :^^  the  eyes  of  fools 
are  in  the  ends  of  the  earth.^ 

25.  A  foolish  son  is  the  griefs  of  his  father,  and  the  sorrow  of 
the  mother  that  bare  him. 

26.  It  is  no  good  thing  to  do  hurt*^  to  the  just;  nor  to  strike  the 
prince,  who  judgeth  right.^^ 


=5J  P.  This  verse  is  no  int  the  text.  The  first  part  corresponds  with  the  second  member  of  the  19th  verse, 
"^nd  the  second  part  with  the  second  member  of  verse  20th. 

yi  H.  P.  "  Is  born  for  adversity."    The  brotherly  feeling  of  a  friend  is  seen  in  affliction. 

s«  Foolislily  exult,  unmindful  of  his  responsibility.  Some  understand  the  text  of  the  act  of  the  bail, 
who  placed  his  hands  between  the  hands  of  the  creditor,  thereby  pledging  himself  as  surety. 

•5^  H.  '4  lie  loveth  transgression  that  loveth  strife."  The  meaning  is  that  the  quarrelsome  man 
iuvolves  himself  in  sin. 

31  As  he  who  puts  the  entrance  of  his  house  on  high,  easily  exposes  himself  to  accident,  so  the  proud 
man,  who  refuses  to  profit  by  the  experience  and  advice  of  others,  is  liable  to  sudden  overthrow. 

35  That  is,  shall  meet  with  great  evil.  36  Employs  his  tongue  perversely. 

'ii  HP.  "He  who  begetteth  a  fool,  doth  it  to  his  sorrow."  The  same  idea  is  expressed  in  both 
members  of  the  sentence. 

33  Supra  XV.  13.  "  Is  good  medicine  "  or  "  cheereth  the  countenance."  E.  V.  regards  any  period  of 
life,  not  merely  old  age. 

39  Receives  them  from  the  interested  party.  They  are  said  to  be  given  out  of  his  bosom,  because  the 
money  was  kept  in  the  folds  of  their  robes,  near  their  bosom. 

•I'j  Corrupt  the  administration  of  justice. 

41  n.  P.  "  Wisdom  is  before  him  that  hath  understanding :"  that  is,  wisdom  is  present  to  his  contem- 
plation at  all  times  :  or,  as  the  Vulgate  signifies :  wisdom  is  reflected  in  the  serenity  of  his  countenance. 
Eccl.  ii.  14:  viii.  1. 

42  They  wander  far  away  from  wisdom,  which  is  always  present  to  the  just  man. 

43  The  cause  of  anger.  44  To  inflict  a  fine,  or  penalty  without  cause. 

4&  To  strike  a  prince,  or  judge,  for  the  lawful  exercise  of  his  authority  is  a  great  crime;  P.  "to  strike 
princes  for  equity."  .  In  this  way  the  two  members  of  the  sentence  have  a  like  meaning :  the  second 
specifying  the  more  grievous  abuse,  by  which  men  distinguished  for  probity  are  subjected  to  corporal 
punishment,  for  their  vindication  of  right  and  justice. 


PKOVERBS      XVIII.  313 

27.  He  that  setteth  bounds  to  his  words,  is  knowing  and  wise : 
and  the  man  of  understanding  is  of  a  precious  spirit.^ 

28.  Even  a  fool,  if  he  will  hold  his  peace,  shall  be  counted  wise ; 
and  if  he  close- his  lips,^^  a  man  of  understanding. 


CHAPTER    XVIII. 

He  that  hath  a  mind  to  depart  from  a  friend,  seeketh  occasions :  he 
shall  ever  be  subject  to  reproach.^ 

2.  A  fool  receiveth  not^  the  words  of  prudence  :  unless  thou  say 
those  things  which  are  in  his  heart.^ 

3.  The  wicked  man,  when  he  is  come  into  the  depth  of   sins,^ 
contemneth :  but  ignominy  and  reproach  follow  him. 

4.  Words  from  the  mouth  of  a  man  are  a»  deep  water :  and  the 
fountain  of  wisdom  as  an  overflowing  stream. 

5.  It  is  not  good^  to  accept  the  person  of  the  wicked,  to  decline 
from  the  truth  of  judgment.^ 

6.  The  lips  of  a  fool  meddle  with  strife :  and  his  mouth  provoketh 
quarrels.^ 


*5  James  i.  19.  H.  "  The  man  of  cool  mind."  The  reading  of  S.  V.  is  given  in  the  margin  of  the 
received  text  as  traditionary,  which  P.  also  follows.  The  man  who  speaks  after  reflection,  utters  what  is 
profitable  to  others.  The  cool-minded  man  shuns  the  errors  into  which  excited  feelings  betray 
others. 

*T  He  will  be  reputed. 

1  The  text  is  extremely  difficult.  Saadias,  a  Rabbin,  understands  it  in  this  way :  "  The  solitary  will 
seek  according  to  his  desire:  he  will  contend  earnestly."  The  man  who  separates  from  the  society  of 
men,  will  regulate  his  conduct  by  bis  own  views  and  judgment.  Should  he  happen  to  fall  in  with  other 
men,  he  will  strenuously  contend  for  his  favorite  opinions.  The  Vulgate,  after  the  Septuagint,  under- 
stands the  text  of  a  man  anxious  to  pick  a  quarrel  with  a  former  friend.  Such  a  one,  who  avails  himself 
of  every  slight  pretext  for  breaking  off  a  long  cherished  intimacy,  is  worthy  of  severe  reproach  and 
lasting  shame.  P.  "  Through  desire  a  man,  having  separated  himself,  seeketh]  and  intermeddleth  with 
all  wisdom."  Rosenmiiller  denies  that  the  verb  means  to  intermeddle.  Grotius  understands  it  after 
this  manner;  "  The  man  who  withdraws  from  the  crowd,  inquires  into  the  secrets  of  nature  to  the 
extent  of  his  wishes :  he  studies  them  all." 

2  H.  P.  "  Hath  no  delight  in." 

8  P.  "  That  his  heart  may  discover  itself."  He  delights  in  stating  his  own  views,  and  thus  manifest 
his  folly.    He  will  not  be  guided  by  the  superior  understanding  of  others. 

•*  H.  P.  "  When  the  wicked  cometh,  then  cometh  also  contempt,  and  with  ignominy,  reproach."  Th« 
contempt  of  law  and  conscience  may  be  meant,  as  the  usual  companion  of  wickedness.  Ignominious 
slavery  to  passion,  and  consequent  disgrace  are  its  results.  By  the  union  of  two  Hebrew  terms,  the 
reading  followed  by  the  Septuagint  is  obtained  DJ  Na  DJXa. 

5  A  mild  way  of  intimating  that  it  is  very  bad. 

•»  H.  P.  "  To  overthrow  the  righteous  in  judgment:"  to  condemn  liim  unjustly,  or  deny  him  justice. 
The  Hebrew  term  means  to  turn  him  away,  or  make  him  succumb. 

7  P.  "Strokes." 


314  PROVERBS      XVIII. 

7.  The  mouth  of  a  fool  is^  his  destruction :  and  his  lips  are  the 
ruin^  of  his  soul. 

8.  The  words  of  the  double-tongued^"  are  as  if  they  were  harm- 
less ;"  and  they  reach  even  to  the  inner  parts  of  the  bowels.     Fear 

casteth  down  the  slothful :  and  the  souls  of  the  effeminate  shall  be 
hungry.^2 

9.  He  that  is  loose  and  slack  in  his  work,  is  brother  of  him  that 
wasteth  his  own  works. ^^ 

10.  The  name  of  the  Lord^*  is  a  strong  tower :  the  just  runneth  to 
it,  and  shall  be  exalted.^*^ 

11.  The  substance  of  the  rich  man  is  the  city  of  his  strength,  and 
as  a  strong  wall  compassing  him  about.^^ 

12.  Before  destruction,  the  heart  of  a  man  is  exalted :  and  before 
he  be  glorified,  it  is  humbled.^^ 

13.  He  that  answereth  before  he  heareth,  showeth  himself  to  be  a 
fool,  and  worthy  of  confusion. ^^ 

14.  The  spirit  of  a  man  upholdeth  his  infirmity  '}^  but  a  spirit  that 
is  easily  angered,^"  who  can  bear  ? 

15.  A  wise  heart  shall  acquire  knowledge :  and  the  ear  of  the  wise 
seeketh  instruction : 

16.  A  man's  gift  enlargeth  his  way,  and  maketh  him  room  before 
princes. 

17.  The  just^^  is  first  accuser  of  himself:  his  friend  cometh,  and 
shall  search  him. 


8  The  cause  of. 

0  H.  P.  "The  snare." 

10  H.P.  "Tale-bearer." 

11  The  Hebrew  term  is  rendered :  sweet,  greedily  sw  allowed. 

12  This  last  sentence  is  from  S.  The  Syriac  and  Chaldee  versions  have  words  corresponding  with  the 
first  member. 

13  HJ  P.  "  He  that  is  slothful  in  his  work,  is  a  brother  to  him  that  is  a  great  waster."  Negligence  is 
equivalent  to  direct  destruction  of  property. 

14  This  is  put  for  the  Lord. 

15  The  just  man  who  has  recource  to  God  for  help,  is  secure,  like  one  who  hag  taken  refuge  in  a 
strong  tower. 

16  p.  "In  his  own  conceit."  This  is  conformable  to  the  view  of  Rosenmiiller.  Jarchi  understands  it 
of  a  covering.    S.  "  greatly  overshadows ;"  that  is,  protects  him. 

IT  Supra  xvi.  18.  is  Eccl.  xi.  8.  ^ 

19  When  the  mind  is  rightly  disposed,  bodily  infirmity  can  be  endured  with  patience. 

20  P.  "But  a  wounded  spirit  who  can  bear?"  V.  understands  the  Hebrew  term  of  a  passionate 
man.  S.  "pusillanimous."  The  meaning  of  the  latter  is,  that  a  timid  weak-minded  man  is  intolerable 
since  he  cannot  be  excited. 

21  The  virtuous  man.  P.  "  He  that  is  first  in  his  own  cause  seemetJi  just,"  until  the  contrary  appears 
from  the  searching  questions  of  his  adversary.  Michaelis  supports  the  version  of  the  Vulgate,  the 
meaning  of  which  is,  that  the  just  is  first  to  accuse  himself,  being  attentive  to  his  own  faults,  so  that 
when  his  neighbor  undertakes  to  expose  him,  he  finds  nothing  that  has  not  been  already  avowed. 
The  Septuagint  renders  the  last  term :  "  he  is  reproved;"  which  supposes  that  the  adversary  subjects  him 
to  humiliation. 


PROVERBS      XIX.  315 

18.  The  lot  suppresseth  contentions,  and  determinetli  even  between 
the  mighty.^ 

19.  A  brother  that  is  helped  by  his  brother,  is  like  a  strong  city : 
and  judgments  are  like  the  bars  of  cities.^ 

20.  Of  the  fruit  of  a  man's  mouth  shall  his  stomach  be  satisfied:^ 
and  the  increase  of  his  lips  shall  fill  him. 

21.  Death  and  life  are  in  the  power  of  the  tongue :  they  that  love 
it,^^  shall  eat  the  fruits  thereof. 

22.  He  that  hath  found  a  good^^  wife,  hath  found  a  good  thing, 
and  shall  receive  favor^^  from  the  Lord.  He  that  driveth  away  a 
good  wife,  driveth  away  a  good  thing:  but  he  that  keepeth  an 
adulteress,  is  foolish  and  wicked.^^ 

23.  The  poor  useth  supplications ;  and  the  rich  speaketh^^  roughly. 

24.  A  man  amiable  in  society,  shall  be  more  friendly  than  a 
brother  ^^ 


CHAPTER    XIX. 

Better  is  the  poor  man,  that  walketh  in  his  simplicity,^  than  a 
rich^  man  that  is  perverse  in  his  lips,  and  unwise. 

2.  Where  the  soul  is  without  knowledge,^  it  is  not  good  :*  and  he 
that  is  hasty  with  his  feet,  shall  stumble. 


22^ When  parties  agree  to  decide  their  disputes  by  casting  lots,  there  is  an  end  to  contention.  Where 
the  justice  of  the  cause  is  evident,  it  should  prevail :  but  where  claims  are  doubtful,  they  may,  by 
consent  of  parties,  be  thus  decided. 

23  S.  The  text  has:  "a  brother  engaged  in  revolt  is  more  than  a  strong  city."  It  expresses  the 
difficulty  of  yielding  to  a  brother  who  is  in  opposition.  The  reading  of  the  Hebrew  which  the  Sop- 
tuagint  had,  seems  to  have  been  JJtt'lJ,  it  now  reads  JJtt'iJJ-  The  Syriac  version  supports  it.  P.  "A  brother 
offended  is  harder  to  he  won  than  a  strong  city,  and  their  contentions  are  like  the  bars  of  a  castle," 
difficult  to  be  removed.    Fraternal  discord  is  generally  violent  and  of  long  duration. 

**  According  to  his  prudence  in  speaking,  his  success  in  his  undertakings  may  be  calculated.  Supra 
xii.  14:  xiii.  2. 

25  They  who  delight  in  speaking,  shall  experience  its  fruits  for  good  or  for  evil. 

26  It  may  be  translated  in  the  past  tense.    The  good  wife  is  a  sign  of  his  acceptance  with  God. 
2T  The  epithet  is  not  in  the  text,  but  is  necessarily  understood. 

23  The  latter  sentence  is  not  in  the  Hebrew,  but  is  found  in  the  Septuagint  and  Syriac  versions. 

29  H.  P.  «  Answereth." 

80  P.  "A  man  that  hath  friends,  must  show  himself  friendly :  and  there  is  a  friend  that  sticketh  closer 
than  a  brother."  The  number  of  our  supposed  friends  is  often  hurtful  to  us,  whilst  a  true  friend 
is  most  valuable.  l  H.  P.  "  Integrity." 

2  H.  P.  "Than  he  that  is  perverse."  The  Vulgate  supplied  "a  rich  man,"  from  ch.  xxviii.  6,  where 
the  same  sentence  recurs,  with  a  slight  variation. 

3  Where  there  is  not  self-knowledge.  The  Chaldee  version  so  understands  it.  P.  "  Thai  the  soul  6e 
without  knowledge  it  is  not  good." 

*  It  is  very  bad. 


316  PROVERBS      XIX. 

3.  The  folly  of  a  man  supplantetli  his  steps  :^  and  he  fretteth  in 
his  mind  against  God.^ 

4.  Eiches  make  many  friends :  but  from  the  poor  man,  even  they 
whom  he  had,  depart. 

5.  A  false  witness  shall  not  be  unpunished :  and  he  that  speaketh 
lies,  shall  not  escape.'' 

6.  Many  honor  the  person  of  him  that  is  mighty,^  and  are  friends 
of  him  that  giveth  gifts. 

7.  The  brethren  of  the  poor  man  hate  him :  moreover  also  his 
friends  depart  far  from  him. 

He  that  followeth  after  words  only,  shall  have  nothing.^ 

8.  But  he  that  possesseth  a  mind,^*^  loveth  his  own  soul ;  and  he 
that  keepeth  prudence,  shall  find  good  things. 

9.  A  false  witness  shall  not  be  unpunished :  and  he  that  speaketh 
lies,  shall  perish. 

10.  For  a  fool"  delicacies  are  not  seemly ;  nor  for  a  servant  to 
have  rule  over  princes.^^ 

11.  The   learning^^  of  a  man  is  known  by  patience  :^^  and   his 
glory  is  to  pass  over  wrongs. 

12.  The  anger  of  a  king  is  as  the  roaring  of  a  lion  :^^  and  his 
cheerfulness^^  as  the  dew  upon  the  grass. 

13.  A   foolish  son  is  the  grief  of  his  father :  and  a  wrangling 
wife  is  like  a  roof  continually  dropping  through. 

14.  House  and  riches  are  given  by  parents :  but  a  prudent  wife 
is  properly  from  the  Lord. 

15.  Slothfulness  casteth  into  a  deep  sleep  :^^  and  an  idle  souP^ 
shall  suffer  hunger. 


6  H.  p.  "  Perverteth  his  way." 

8  He  murmurs  against  God  for  not  crowning  his  efforts  with  success,  instead  of  acknowledging  his 
imprudence  as  the  cause  of  his  disappointment. 

7  Dan.  xiii.  61. 

8  Or  "  generous."    P.  "  the  prince." 

•  Reliance  on  fair  promises  proves  illusory.  This  sentence  is  connected  with  the  preceding  in  the 
text. 

10  H.  ",He  that  possesseth  a  heart."  The  Hebrews  considered  the  heart  as  the  seat  of  understanding. 
The  man  of  mind— the  wise  man.    P.  "  he  that  getteth  wisdom." 

"  A  foolish  man  will  abuse  enjoyment. 

12  A  man  of  low  estate,  raised  to  power,  is  most  likely  to  use  it  harshly,  especially  in  regard  to 
men  of  high  birth. 

13  The  good  sense. 

1*  H.  P.  "  The  discretion  of  a  man  deferreth  his  anger." 

15  «  A  young  lion,"  which  is  fiercer  and  wilder  than  a  full  grown  lion. 

18  His  good  pleasure,  favor. 

17  Disposes  men  to  sleep,  and  idle  away  ther  time.    D,  "  Slothfulness  bringeth  drowsiness." 

18  One  who  is  neglectful.    R.  V.  Others  understand  the  text  of  a  fraudulent  soul. 


PROVERBS      XIX.  317 

16.  He  that  keepetli  the  commandment,  keepeth  his  own  soul  :^^ 
but  he  that  neglecteth  his-*'  own  way,  shall  die.^^ 

17.  He  that  hath  mercy  on  the  poor,  lendeth  to  the  Lord :  and 
He  will  repay  him. 

18.  Chastise  thy  son,  despair  not  '^  but  to  the  killing  of  him  set 
not  thy  soul.^ 

19.  He  that  is  impatient,  shall   suffer  damage:^  and  when  he 
shall  take  away,  he  shall  add  another  thing.^ 

20.  Hear  counsel,  and  receive  instruction,  that  thou  mayst  be 
wise  in  thy  latter  end. 

21.  Many  thoughts^^  in  the  heart  of  a  man :  but  the  will  of  the 
Lord  shall  stand  firm. 

22.  A  needy  man  is  merciful  :^  and  better  is  the  poor  than  the 
lying  man.^ 

23.  The  fear  of  the  Lord  is  unto  life :  and  he^  shall  abide  in  plenty 
without  being  visited  with  evil.^ 

24.  The  slothful  hideth  his  hand  under  his  armpit,^^  and  will  not  so 
much  as  bring  it  to  his  mouth. 

25.  The  scornei-^^  being  scourged,  the  fooF^  shall  be  wiser :  but  if 
thou  rebuke  a  wise  man,  he  will  understand  discipline. 


w  Preserves  his  life — promotes  his  true  interests. 

20  P.  "  Despiseth."    R.  V. 

21  "  Suffer  death"  is  the  force  of  the  text  and  of  the  Vulgate.  Capital  punishment  is  pointed  oat  as 
the  probable  end  of  the  contemptuous  delinquent. 

22  P.  "  While  there  is  hope."  Rosenmiiller  observes  that  the  Vulgate  implies  this.  Despair  of  his 
amendment  might  induce  the  father  to  abstain  from  correcting  his  son. 

23  P.  "  Let  not  thy  soul  spare  for  his  crying."  R.  V.  Do  not  chastise  him  immoderately,  with  danger 
of  life. 

24  The  passionate  man  subjects  himself  to  legal  penalties  by  his  excess  in  punishing.  This  text  has 
"j^^J  lot,  for  VnJl  which  means  "great,"  which  is  the  marginal  reading,  and  is  represented  by  all  the 
ancient  versions. 

25  When  he  shall  seize  and  carry  off  by  violence;  he  will  add  bloodshed  to  rapine.  U.  P.  "If  thou 
deliver  Am,  yet  thou  must  do  it  again :"  which  may  mean,  that  if  he  be  rescued  from  punishment,  he 
will  be  encouraged  in  his  violence,  and  so  his  friend  may  have  to  rescue  him  anew.  The  Vulgate  probably 
read  "jXJ  instead  of  'j^JfD.  26  Are. 

2T  H.  P.  "The  desire  of  man  is  his  kindness:"  which  means  that  "the  desirable  man  is  he  who  is 
merciful."  The  Vulgate  understood  desire  of  need,  because  we  desire  what  we  stand  in  need  of;  and  con- 
sidered that  his  own  need  disposes  him  to  be  kind  towards  others. 

28  However  rich  he  may  be. 

29  Who  has  the  fear  of  the  Lord. 

*>  This  abundance,  with  exemption  from  calamity,  is  not  secured  to  all  who  fear  God :  but  in  distress 
and  affliction  they  are  divinely  strengthened. 

31  Infra  xxvi.  15.  The  Hebrew  term  is  generally  rendered:  "dish."  It  was  customary  to  eat  with 
the  fingers,  which  were  dipped  in  the  dish,  to  take  thence  the  food.  Extreme  sloth  is  represented  by  a 
man  who  would  scarcely  bring  to  his  mouth  the  food  which  he  had  seized  with  his  fingers. 

»2  H.  P. 

w  Infra  xxi.  11.  The  simple  man — the  ignorant  sinner.  By  the  punishment  of  the  wicked,  Binners 
of  less  malice  are  terrified. 


318  PBOVERBS      XX. 

26.  He  that  afflicteth  his  father,  and  chaseth  away  his  mother,  is 
infamous  and  unhappy.^* 

27.  Cease  not,^^  0  my  son,  to  hear  instruction,  and  be  not  ignorant 
of  the  words  of  knowledge. 

28.  An   unjust  witness  scorneth  judgment  :^*'  and  the  mouth  of 
the  wicked  devoureth  iniquity. 

29.  Judgments^^  are  prepared  for  scorners :  and  stripes^  for  the 
bodies  of  fools. 


CHAPTER    XX. 

Wine  is  a  luxurious  thing,^  and  drunkenness^  riotous :  whosoever  is 
delighted  therewith^  shall  not  be  wise. 

2.  As  the  roaring  of  a  lion,  so  also  is  the  dread  of  a  king :  he  that 
provoketh  him,  sinneth  against  his  own  soul.^ 

3.  It  is  an  honor  for  a  man  to  cease  from  disputes ;  but  all  fools 
are  engaged  in  quarrels.^ 

4.  Because  of  the  cold  the  sluggard  would  not  plough :  he  shall 
beg  therefore  in  the  summer,^  and  it  shall  not  be  given  him.^ 

5.  Counsel  in  the  heart  of  a  man  is  like  deep  water:  but  a  wise 
man  will  draw  it  out.^ 

6.  Many  men  are  called  merciful;^  but  who  shall  find  a  faithful 
man?^« 

7.  The  just  that  walketh  in  his  simplicity,"  shall  leave  behind  him 
blessed  children. 


31  S.  The  text  means  that  a  son  who  causes  shame  and  afliiction,  will  destroy  by  waste  his  father, 
and  put  to  flight  his  mother.  P.  "He  that  wasteth  his  father,  and  chaseth  away  7ds  mother,  is  a  son 
that  causeth  shame,  and  hringeth  reproach." 

85  The  negation  is  not  in  the  text,  which  may  be  considered  as  ironical. 

*i  He  mocks  justice  and  sets  at  defiance  the  authority  of  those  who  administer  it. 

37  Punishments. 

38  H.  P.  "  Stripes." 

1  H.  P.  "A  mocker,"    It  makes  men  ridiculous,  the  objects  of  scoff. 

2  H.  P.  "Strong  drink"— especially  that  which  is  made  from  dates. 

3  P.  "  Is  deceived  thereby."    The  Hebrew  term  signifies  to  walk  unsteadily. 
*  Exposes  his  life. 

6  The  Hebrew  verb  is  expressed  by  two  words  in  the  Vulgate.    P.  "every  fool  will  be  meddling." 

6  H.  P.  "In  harvest." 

7  H.  "  And  nothing :"  he  shall  get  nothing. 

8  Discover  it. 

»  On  account  of  their  benefactions.    The  Chaldee  and  Syriac  versions  agree  with  the  Vulgate. 
10  True  in  adversity — faithful  in  the  discharge  of  every  duty, 
u  H.  P.  "Integrity." 


PROVERBS      XX.  319 

8.  The  king  that  sitteth  on  the  throne  of  judgement,  scattereth 
away  all  evil  with  his  look.^^ 

9.  Who  can  say :  My  heart  is  clean,^^  I  am  pure  from  sin  ? 

10.  Divers  weights  and  divers  measures/^  both  are  abominable 
before  God. 

11.  By  his  inclinations-^  a  child  is  known,  if  his  works  be  clean 
and  right. 

12.  The  hearing  ear,  and  the  seeing  eye,  the  Lord  hath  made  them 
both.i^ 

13.  Love  not  sleep,  lest  poverty  oppress  thee  ;^^  open  thy  eyes,^^ 
and  be  filled  with  bread. 

14.  It  is  naught,  it  is  naught,^^  saith  every  buyer :  and  when  he  is 
gone  away,  then  he  will  boast. 

15.  There  is  gold  and   a  multitude  of  jewels:^  but  the   lips  of 
knowledge  are  a  precious  vessel.^^ 

16.  Take  away  the  garment^^  of  him  that  is  surety  for  a  stranger ; 
and  take  a  pledge  from  him  for  strangers.^^ 

17. .  The  bread  of  lying^^  is  sweet  to  a  man :  but  afterwards  his 
mouth  shall  be  filled  with  gravel.^^ 

18.  Designs  are   strengthened  by  advice:   and  wars   are  to  be 
managed  by  councils.^^ 

19.  Meddle  not^*"  with    him  that   revealeth   secrets  and  walketh 
deceitfully,^  and  openeth  wide  his  lips.^^ 


12  By  his  vigilance  and  strict  justice. 

13  H.  P.  "  I  have  made  my  heart  clean,  I  am  pure  from  sin."  No  one  can  claim  entire  exemption  from  sin : 
no  one  can  he  fully  assured  that  he  has  obtained  its  forgiveness.  S  Kings  viii.  46.  2  Par.  vi,  36,  Eccl.  vii.  21. 
IJohni.  8.  St.  Chrysostom  says  :  "It  is  impossible  that  any  man  should  be  altogether  wihhout  sin 
He  may  be  just,  compassionate,  generous  to  the  p«or;  but  he  has  some  fault :  he  insults  some  one :  or  he 
is  influenced  by  vain  glory :  or  he  has  some  other  defect ;  for  it  is  unnecessary  that  we  should  enter  into 
details."    Serm.  vi.  in  terrce  motum  et  Lazar. 

1*  H.  "  Stone  and  stone :  epha  and  epha."  The  'Sense  is  given  in  the  Vulgate.  God  detests  those  who 
commit  frauds  in  dealing.    Supra  si.  1.    Infra  t.  23. 

15  H.  P.  "By  his  doings." 

16  His  knowledge  of  all  things  must  be  perfect,  since  our  organs  of  hearing  and  sight  are  His  gifts. 
Ps.  xciii.  9.  17  R.  V. 

18  Early,  to  attend  to  work. 

19  The  article  offered  for  sale  is  depreciated  by  him  who  desires  to  purchase  it,  that  he  may  obtain  it  at 
a  low  price.    If  he  succeeds,  he  boasts  of  his  bargain. 

20  Rubies. 

21  Far  more  valuable. 

w  As  a  pledge,  since  he,  is  most  likely  to  be  left  to  pay.    Infra  xxvii.  13. 

23  p.  "  For  a  strange  woman."    This  is  a  marginal  reading;  but  the  text  is  preferable,  since  it  is  not 
known  that  security  was  given  for  women. 
2*  Procured  by  lying. 

25  Remorse  and  punishment  will  cause  him  pain,  as  one  who  has  gravel  in  his  mouth. 

26  H.  P.  "  With  good  advice  make  war."  The  word  rendered  governments  means  here  councils 
of  war.  27  H.  "Associate  not.", 

•8  As  a  tale  bearer.  29  Speaking  without  restraint. 


320  PROVERBS      XXI. 

20.  He  that  cursetli  his  father  and  mother,  his  lamp^  shall  be  put 
out  in  the  midst  of  darkness. 

21.  The  inheritance  gotten  hastily  in  the  beginning,  in  the  end 
shall  be  without  a  blessing. 

22.  Say  not :  I  will  return  evil  :^^  wait  for  the  Lord,  and  He  will 
deliver  thee. 

23.  Divers  weights  are  an  abomination  before  the  Lord :  a  deceitful 
balance  is  not  good. 

24.  The  steps  of  man  are  guided^^  by  the  Lord ;  and  who  is  the 
man  that  can  understand  his  own  way  ?^ 

25.  It  is  ruin^*  to  a  man  to  devour  holy  ones,^  and  after  vows 
to  retract. 

26.  A  wise  king  scattereth*  the  wicked,  and  bringeth  the  wheel 
over  them.^^ 

27.  The  spirit  of  a  man  is  the  lamp  of  the  Lord,^^  which  searcheth 
all  the  hidden  things  of  the  bowels.^* 

28.  Mercy   and   truth   preserve   the   king :    and   his   throne    is 
strengthened  by  clemency. 

29.  The  joy^^  of  young  men  is  their  strength ;  and  the  dignity 
of  old  men,  their  gray  hairs. 

30.  The  blueness  of  a  wound  and  stripes  on  the  more  inward  parts 
of  the  belly,  wipe  away  evils.^ 


CHAPTER    XXI. 

As  the  divisions^  of  waters,  so  the  heart  of  the  king^  is  in  the 
hand  of  the  Lord:  He  turneth  it^  whithersoever  He  will. 

80  The  image  of  life.    Exod.  xxi.  17, 19.    Lev.  xx.  9.    Matt.  xv.  4.    Mark.  Tii.  10. 

81  Retaliate.    Rom.  xii.  17.    1  Thess.  v.  15.    1  Peter  iii.  9. 

82  This  verb  is  supplied  by  the  Vulgate,  as  necessarily  understood, 

88  Without  divine  aid  man  cannot  understand  what  course  is  most  suitable  for  him. 
8*  n.  p.  "  A  snare." 

85  H.  "  To  utter  holiness  "  rashly — to  make  a  rash  vow.  P.  "  devoureth  that  which  is  holy."  The 
devouring  is  here  u-ed  to  express  hasty  pngagements. 

86  An  instrument  of  punishment  like  the  machine  used  in  threshing  corn.  David  drove  over  the 
Ammonites,  "chariots  armed  with  iron."      2  Kings  xii.  31. 

37  The  soul  is  as  a  light  given  by  God  for  the  direction  of  the  body. 

88  All  the  depths  of  the  heart,  3»  II.  "Ornament."    P.  "Glory." 

*o  Brul3C:'s  and  stripes  are  calculated  to  correct  delinquents.  P.  "The  blueness  of  a  wound  cleanseth 
away  evil :  so  dr>  stripes  the  inward  parts  of  the  belly."  Rosenmiiller  regards  the  latter  clause  as  a 
second  nominative  to  the  preceding  verb.  The  meaning  is  that  severe  punishment,  such  as  stripes  which 
are  left  in  the  innermost  parts,  cleanse  from  sin,  by  moving  to  repentance. 

1  Streams,  channels  made  that  water  may  flow  in  them,  to  irrigate  gardens,  or  land  generally.  As  water 
is  conveyed  whithersoever  the  gardener  wishes,  so  is  the  liuman  will  subject  to  divine  direction  and  control. 

2  Since  the  most  powerful  and  absolute  rulers  are  under  divine  control,  every  other  individual  ia 
likewise  dependent  on  God,  who  directs  all  the  actions  of  men  by  His  wisdom  and  providence. 

8  Not,  however,  to  the  prejudice  of  free  will. 


PROVERBS      XXI.  321 

2.  Every  way  of  a  man  seemeth  right  to  himself:  but  the  Lord 
weigheth  the  hearts/* 

3.  To  do   mercy^  and  judgment^  pleaseth   the   Lord  more   than 
victims. 

4.  Haughtiness  of  th^  eyes  is^  the  enlarging  of  the  heart :  the 
lamp^  of  the  wicked  is  sin.^ 

5.  The  thoughts  of  the  industrious  always  bring  forth  abundance : 
but  every  sluggard^°  is  always  in  want. 

6.  He  that  gathereth  treasures^^  by  a  lying  tongue,  is  vain  and 
foolish,^^  and  shall  stumble  upon^^  the  snares^^  of  death. 

7.  The  robberies  of  the  wicked  shall  be  their  downfall ;  because 
they  would  not  do  judgment.^^ 

8.  The  perverse  way  of  a  man  is  strange  :^^  but  as  for  him  that 
is  pure,  his  work  is  right. 

9.  It  is  better  to  sit  in  a  corner  of  the  house-top,^''  than  vvdth  a 
brawling  woman,  and  in  a  common  house.^^ 

10.  The  soul  of  the  wicked  desireth  evil :  he  will  not  have  pity 
on  his  neighbor. 

11.  When  a  scoffer^^  is  punished,  the   simple^*^  will  be  wiser :  and 
if  he  follow  the  wise,"^  he  will  receive  knowledge. 


*  Supra  xvi,  2. 

5  H.  "  Justice,"  it  is  sometimes  taken  for  almsgiving.  Ps.  cxi.  9.  This  text  seems  to  be  referred  to 
by  our  Lord.    Matt.  ix.  13.    See  also  Micheas  vi.  6. 

<>  What  is  right  and  just. 

^  H.  P.  "  And."  The  text  connects  the  haughty  look  and  proud  heart,  as  being  the  lamp  of  the 
wicked,  the  objects  of  his  vanity  and  complacency.  The  Vulgate  takes  the  haughty  look  as  the  index 
of  the  proud  heart,  swollen  with  vanity. 

8  p.  "The  plowing."    R.  V. 

9  The  subject  of  their  proud  complacency  is  itself  sinful. 

^'^  n.  p.  "Every  one  that  is  hasty."  This  implies  rashness,  want  of  consideration.  It  is  not  easy  to 
account  for  the  translation  of  the  Vulgate.    The  Roman  edition  of  the  Septuagint  has  not  this  verse. 

11  H.  P.  "  The  getting  of  treasures." 

12  These  are  two  translations  of  one  word. 

15  The  Hebrew  term  which  is  rendered,  P.  "tossed  to  and  fro :"  means  driven,  or  pushed  forward. 

1*  H.  P.  "Of  them  that  seek  death :"  n"ID"^2>p3D.  Several  manuscripts  collated  by  Kennicott  and  De 
Rossi,  have  nTO'^tt'pID  "snares  of  death."  The  Chaldee  and  Syriac  versions,  as  also  the  Commentary  of 
Jarchi,  support  this  reading,  which  is  doubtless  correct,  as  Rosenmiiller  maintains.  St.  Paul  seems  to 
have  had  it  in  view;  1  Tim.  vi.  9.  "They  who  would  become  rich,  fall  into  temptation,  and  into  the 
snare  of  the  devil." 

15  What  is  just. 

15  R.  V.  A  wicked  course  is  unnatural  and  foreign  to  the  sentiments  and  feelings  of  the  worshippers 
of  God. 

IT  The  roofs  being  flat  and  low,  it  was  customary  to  occupy  them,  especially  in  the  warm  season. 
This  usage  still  continues.    Infra  xxv.  24. 

18  A  house  common  to  her  and  him, 

19  The  Vulgate  uses  the  term  pesiilens  in  this  sense. 
29  The  sinner,  with  less  malic*.    Supra  xix.  25. 

21  In  giving  instruction  to  a  wise  man,  we  are  encouraged  by  his  docilitj'.  The  Vulgate  understands 
the  text  of  the  sinner  void  of  malice,  who,  by  listening  to  wise  men,  becomes  enlightened. 

21 


322  PROVERBS      XXI. 

12.  The  just  considereth  seriously  the  house  of  the  wicked,^^  that 
.he  may  withdraw  the  wicked  from  evil.^ 

13.  He  that  stoppeth  his  ear  agiinst  the  cry  of  the  poor,  shall 
also  cry  himself,  and  shall  not  be  heard. 

14.  A  secret^*  present  quencheth  anger ;  and  a  gift  in  the  bosom^ 
the  greatest  wrath. 

15.  It  is  joy  to  the  just  to  do  judgment  f^  and  there  is  dread^^  to 
them  that  work  iniquity. 

16.  A  man  that  shall  wander  out  of  the  way  of  doctrine,^^  shall 
abide  in  the  company  of  the  giants.^^ 

17.  He  that  loveth  good  cheer,^  shall  be  in  want:  he  that  loveth 
wine,  and  fat  things,^^  shall  not  be  rich. 

18.  The  wicked  is  delivered  up^  for  the  just ;  and  the  unjust  for  the 
righteous. 

19.  It  is  better  to  dwell  in  a  wilderness,  than  with  a  quarrelsome 
and  passionate  woman.^ 

20.  There  is  a  desirable^^  treasure  and  oiP  in  the  dwelling  of  the 
just :  and  the  foolish  man  shall  spend  it. 

21.  He  that  followeth  justice  and  mercy,  shall  find  life,  justice,^^ 
and  glory. 

22.  The  wise  man  hath  scaled  the  city  of  the  strong,^^  and  hath 
cast  down  the  strength  of  the  confidence  thereof.^ 

23.  He  that  keepeth^^  his  mouth  and  his  tongue,  keepeth  his  soul 
from  distress. 


22  Their  evil  course,  temporary  success  and  final  ruin. 

23  H.  P.  "God  overthroweth  the  wicked  for  their  wickednessr"  The  just  man  contemplates  the  judg- 
ment of  God  on  impious  men,  whom  He  visits  with  calamity  in  punishment  of  their  crimes. 

2*  The  receiver  does  not  wish  that  others  should  know  the  favor. 

25  Thrown  adroitly  into  the  folds  of  the  garment,  which  served  as  a  purse. 

26  What  is  right. 

27  Dread  seizes  on  them. 

28  H.  P.  "Of  understanding;"  the  correct  way. 

29  In  the  lower  regions,  the  seat  of  the  departed.  He  shall  remain  there  forever.  "Whoever 
abandons  the  path  of  rectitude,  joins  the  assembly  of  proud  spirits :"  says  St.  Gregory  the  Great.  I.  xvii. 
Mor.  c.  xii. 

30  R.  V. 

31  H.  p.  "  Oil."  Perfumes  and  ointments  were  much  used  by  the  orientals,  especially  on  occasion  of 
banquets. 

82  To  punishment  as  a  ransom.  The  order  of  Divine  Providence  sometimes  punishes  the  wicked 
man  with  some  calamity  which  seemed  to  impend  over  a  just  man.  The  exercise  of  public  justice  by 
the  punishment  of  the  wicked,  is  calculated  to  appease  the  divine  anger.    Josue  vii.  26. 

33  Eccli.  XXV.  23. 

34  Valuable. 

35  Perfumes  are  probably  meant.  The  just  man  kept  his  house  supplied  with  all  that  was  necessary 
to  exercise  hospitality. 

36  Its  reward.    S.  omits  it. 

37  By  his  counsels  ho  has  succeeded  in  reducing  the  besieged  to  submission. 
33  In  which  they  confided.  39  Guardeth. 


PROVERBS      XXII.  323 

24.  The  proud  and  the  arrogant  is  called  ignorant,**  who  in  anger 
"worketh  prido/^ 

25.  Desires  kill  the  slothful  :^  for  his  hands  have  refused  to  work 
at  all. 

26.  He  longeth  and  desireth  all  the  day  :^^  but  he  that  is  just,  will 
give,  and  will  not  cease. 

27.  The  sacrifices  of  the  wicked  are  abominable ;  because  they  are 
offered  of  wickedness.'" 

28.  A  lying  witness  shall  perish  :^^   the  docile  man  shall  speak 
triumphantly.^ 

29.  The  wicked  man  impudently  hardeneth  his  face :  but  he  that 
is  righteous,  correcteth'*''  his  way. 

30.  There  is  no  wisdom,  there  is  no  prudence,  there  is  no  counsel 
against  the  Lord. 

31.  The  horse  is  prepared  for  the  day  of  battle:  but  the  Lord 
giveth  safety.^ 


CHAPTER    XXII. 

A  GOOD^  name  is  better  than  great  riches :  and  kind  favor^  is 
above  silver  and  gold. 

2.  The  rich  and  poor  meet  one  another  :^  the  Lord  is  the  Maker 
of  them  both. 


*o  n,  p.  "  Scorner  is  his  name." 

*i  He  is  carried  away  by  anger  to  the  indulgence  of  his  haughty  spirit. 

*2  He  wastes  his  health,  as  well  as  time,  in  vain  wishes. 

*3  Without  taking  the  proper  means  to  secure  his  object. 

**  H.  P.  "  How  much  more  when  he  bringeth  with  a  wicked  mind  ?"  Sacrifices  oflFered  by  the  wicked, 
to  obtain  the  objects  of  evil  desire  are  detestable.    Supra  xv.  8.    Eccl.  xxxiv.  21. 

*5  Be  punished  for  perjury. 

46  H.  P.  "  The  man  that  heareth  speaketh  constantly."  The  true  witness  "  who  heareth,"  the  do- 
cile man.  S.  vTrfiKOog  Such  a  one  is  always  likely  to  be  received  as  a  witness,  and  to  prove  successful. 
The  term  rendered  "victory"  by  the  Vulgate,  is  generally  used  for  an  indefinite  length  of  time. 
Allioli  translates  the  phrase  "  Siegreich  reden."  Cornelius  a  Lapide  understands  the  Vulgate  in  this 
way,  and  quotes  Aquila,  Symmachus  and  Theodotian  to  the  same  effect :  "  To  the  false  witness  who 
perishes,  is  opposed  the  man  who  hearkens  to  truth,  and  obeys  it :  for  such  a  one  lives  and  conquers : 
truth  overcomes  falsehood,  and  triumphs  over  it !" 

*7  H.  P.  "Directeth."    The  just  man  chooses  his  course  in  strict  conformity  with  the  divine  law. 

*8  11.  P. "  Safety."    The  war  horse  cannot  ensure  victory,  or  escape,  unless  God  grant  it.    Ps.  xxxii.  17. 
1  The  epithet  is  not  in  the  text,  but  is  understood.     Eccl.  vii.  2.  2  The  favor  of  others. 

8  In  the  intercourse  of  life.  St.  Augustin  remarks:  "Tlie  rich  man  and  the  poor  man  are  appa- 
rently opposed :  yet  they  are  necessary,  one  to  the  other ;  no  one  would  suffer  need,  if  they  aff"orded 
each  other  support :  none  would  struggle  with  want,  if  they  gave  each  other  assistance:  the  rich  man 
was  made  for  the  poor,  and  the  poor  for  the  rich.  Prayer  for  their  benefactors  is  the  duty  of  the  poor : 
almsgiving  is  the  privilege  of  the  rich."    Serm.  xxv.  de  verbis  Domini. 


324  PROVEEBS      XXII. 

3.  The  prudent  man  saw  the  evil,  and  hid  himself:  the  simple'* 
passed  on,  and  suffered  loss.^ 

4.  The  fruit^  of  humility  is  the  fear  of  the  Lord,  riches  and  glory 
and  life.'' 

5.  Arms  and  swords^  are  in  the  way  of  the  perverse:  hut- he  that 
keepeth  his  own  soul,^  departeth  far  from  them. 

6.  It  is  a  proverb  :^^  A  young  man  according  to  his  way,  even  when 
he  is  old,  he  will  not  depart  from  it. 

7.  The  rich  ruleth  over  the  poor :  and  the  borrower  is  servant  to 
him  that  lendeth. 

8.  He  that  soweth  iniquity,  shall  reap  evils :  and  with  the  rod  of 
his  anger  he  shall  be  consumed.^^ 

9.  He  that  is  inclined  to  mercy,^^  shall  be  blessed :  for  of  his  bread 
he  hath  given  to  the  poor. 

He   that  maketh  presents  shall  purchase  victory  and  honor :  but 
he  carrieth  away  the  souls  of  the  receivers.^^ 

10.  Cast  out  the  scoffer,  and  contention  shall  go  out  with  him :  and 
quarrels  and  reproaches^^  shall  cease. 

11.  He  that  loveth  cleanness  of  heart,  for  the  grace  of  his  lips^^ 
shall  have  the  king  for  his  friend. 

12.  The  eyes  of  the  Lord  preserve  knowledge  :^^  and  the  words  of 
the  unjust  are  overthrown.^'' 

13.  The  slothful  man  saith:  There  is  a  lion  without  :^^  I  shall  be 
slain  in  the  midst  of  the  streets. 

14.  The  mouth  of  a  strange  woman  is  a  deep  pit :  he  whom   the 
Lord  is  angry  with,  shall  fall  into  it. 


•*  The  imprudent. 

5  A  fine  or  penalty  for  transgression. 

o  The  reward. 

7  These  are  rewards  of  the  fear  of  God.    Humility  also  is  its  fruit. 

8  H.  P.  "  Thorns  and  snares."  Thorns  wound  the  feet,  snares  catch  them.  V.  took  CJX  from  H^X 
which  signifies  a  shield,  and  is  used  for  arms  in  general.  R.  takes  it  to  be  the  game  as  D''J'>JX.  Jos. 
xxiii.  13. 

0  He  that  is  careful  of  his  life. 

10  This  introductory  clause  is  not  in  the  text,  which  begins  with  a  term  meaning  to  dedicate,  or 
initiate.    P.  "  Train  up." 

11  The  instrument  of  his  passion  will  serve  for  his  own  punishment. 

32  H,  "  Whose  eye  is  good ;"  who  views  the  wretched  with  pity.  Eccli.  sxxi.  28.  P.  "  He  who  hath 
'^  bountiful  eye." 

13  s.  This  verse  is  not  in  the  text. 

14  Ignominy. 

15  He  whose  lips  are  gracious  and  pleasing. 

16  God  Bees  with  special  approbation,  and  guards  the  man  who  studies  to  do  His  will. 
1^  He  will  overthrow  the  plans  of  the  wicked. 

18  The  vain  imagining  of  a  timid  mind. 


PROVERBS      XXII.  325 

15.  Folly  is  bound  up  in  the  heart  of  a  child :  and  the  rod  of  cor- 
rection shall  drive  it  away. 

16.  He  that  oppresseth  the  poor  to  increase  his  own  riches,  shall 
himself  give  to  one  that  is  richer,  and  shall  be  in  need.^^ 

17.  Incline^''  thy  ear,  and  hear  the  words  of  the  wise :  and  apply 
thy  heart  to  my  doctrine : 

18.  Which  shall  be  beautiful  for  thee,  if  thou  keep  it  within  thee-^ 
and  it  shall  flow  in  thy  lips  : 

19.  That  thy  trust  may  be  in  the  Lord,  wherefore  I  have  also 
shown  it  to  thee  this  day. 

20.  Behold,  I  have  described  it  to  thee  three  manner  of  ways,^ 
in  thoughts  and  knowledge  : 

21.  That  I  might  show  thee  the   certainty  and^  the  words   of 
truth,  to  answer  out  of  these  to  them  that  sent  thee.^* 

22.  Do  no  violence  to  the  poor,  because  he  is  poor ;  and  do  not 
oppress  the  needy  in  the  gate  :^ 

23.  Because  the  Lord  will  judge  his  cause :  and  will  afflict  them 
that  have  afflicted  his  soul.^^ 

24.  Be  not  a  friend^  to  an  angry  man ;  and  do  not  walk  with  a 
furious  man : 

25.  Lest  perhaps  thou  learn  his  ways,  and  take  scandal^  to  thy 
soul. 

26.  Be  not  with  them  that  fasten  down  their  hands,^^  and  that 
offer  themselves  sureties  for  debts : 

27.  For  if  thou  hast  not   wherewith  to  restore,  what  cause  is 
there,  that  he  should  take  the  covering  from  thy  bed  ?^ 

28.  Pass  not  beyond  the  ancient  bounds  which  thy  fathers  have 
set.^i 

29.  Hast  thou  seen  a  man  swift  in  his  work  ?^^  he  shall  stand 
before  kings,  and  shall  not  be  before  those  that  are  obscure.^ 


19  R.  V.  The  oppressor  of  the  poor  shall,  in  his  turn,  be  oppressed  by  a  more  powerful  man. 

20  This  is  the  beginning  of  a  new  discourse  which  serves  as  the  conclusion  of  the  book. 

21  H.  "In  thy  belly." 

22  In  many  ways  inculcating  it,  with  a  view  to  impress'it  deeply.    The  Hebrew  terra  is  also  under- 
stood of  excellent  things.  23  of. 

24  la  order  to  correspond  to  the  confidence  reposed  in  you  by  such  as  give  you  any  charge. 

25  In  judgment  given  at  the  city  gate. 

26  H.  P.  "  Spoil  the  soul  of  those  that  spoileth  them." 

27  Do  not  associate  with.  28  n.  P.  "  A  snare."  29  Iq  going  security. 

30  H.  P.  "The  bed  from  under  thee."    Why  expose  yourselves  to  the  rigor  of  the  law,  according  to 
which  your  very  bed  may  be  taken  from  imdsr  you,  to  satisfy  the  creditor? 
31  Change  not  the  limits  of  possessions.    Do  not  encroach  on  others. 

32  Expeditious,  efScient. 

33  He  shall  attract  the  notice  of  kings,  and  be  employed  in  their  service.    He  shall  not  remain  in  the 
employment  of  those  of  low  condition. 


326  PROVEEBS      XXIII. 


CHAPTER    XXIII 


When  thou  shalt  sit  to  eat  with  a  prince,  consider  diligently  what 
is  set  before  thy  face  :^ 

2.  And  put  a  knife  to  thy  throat,^  if  it  be  so  that  thou  have  thy 
soup  in  thy  own  power, 

3.  Be  not  desirous  of  his  meats,  in  which  is  the  bread  of  deceit.^ 

4.  Labor  not  to  be  rich :  but  set  bounds  to  thy  prudence.^ 

5.  Lift  not  up  thy  eyes  to  riches  which  thou  canst  not  have :® 
because  they  shall  make  themselves  wings  like  those  of  an  eagle,^ 
and  shall  fly  towards  heaven. 

6.  Eat  not  with  an  envious^  man,  and  desire  not  his  meats : 

7.  Because  like  a  soothsayer,  and  diviner,^  he  thinketh  that 
which  he  knoweth  not.  Eat  and  drink,  will  he  say  to  thee :  and 
his  mind  is  not  with  thee. 

8.  The  meats  which  thou  hadst  -eaten,  thou  shalt  vomit  up  :^^  and 
thou  shalt  lose  thy  beautiful  words.^^ 

9.  Speak  not  in  the  ears  of  fools  :^^  because  they  will  despise  the 
instruction  of  thy  speech. 

10.  Touch  not  the  bounds  of  little  ones  :^^  and  enter  not  into  the 
field  of  the  fatherless.^^ 


1  H.  "  Who  is  before  thee  " — in  whose  presence  you  are. 

2  That  is,  restrain  yourself,  if  your  appetite  prompt  you  to  eat  freely.  The  putting  of  the  knife  to 
the  throat  is  the  attitude  of  one  threatening  to  kill.  Rosenmiiller  observes  that  the  Vulgate  has 
properly  used  the  imperative  mood,  the  preterite  with  T  having  this  force  in  the  connexion  in  which  it 
stands.  See  Gesenius.  The  sacred  writer  urges  the  guest  whose  appetite  impels  him  to  eat  freely,  to 
restrain  himself,  as  it  were  putting  his  knife  to  his  throat,  to  intimidate  himself. 

3  Appetite. 

*  0^313  en?.  Since  the  prince  may  so  easily  take  offence,  and  visit  with  punishment  the  object  of 
his  present  favors.  A  similar  phrase  occurs  above,  xx.  17,  but  is  differently  applied.  The  Hebrew 
term  for  lies  is  also  different,  "Ipty  being  used  in  the  former  passage. 

5  R.  V.  We  are  not  to  be  over-solicitous  for  amassing  wealth,  but  we  should  keep  our  desires  and  efforts, 
however  laudable  they  may  be,  within  just  limits.  Prudence  here  implies  industry  in  acquiring 
wealth. 

6  H.  P.  "  Wilt  thou  set  thine  eyes  upon  that  which  is  not."    Riches  suddenly  disappear. 

7  The  swiftest  of  birds,  which  rises  rapidly  out  of  sight. 

8  H.  P.  "  That  hath  an  evil  eye  :"  who  grudges  his  guest. 

0  There  are  no  corresponding  words  in  the  text.  P.  "  For  as  he  thinketh  in  his  heart,  so  is  he." 
The  translation  of  the  Vulgate  is  by  way  of  paraphrase. 

10  Through  disgust  of  his  narrowness  of  heart. 

11  The  kind  and  complimentary  terms  used  towards  him  will  bo  of  no  account. 

12  11.  P.  "  A  fool." 

13  H.  P.  "  The  old  landmark :"  the  mark  which  points  out  the  limits  of  their  property. 

14  To  wrong  them  in  any  way. 


PROVERBS      XXIII.  327 

11.  For  their  near  kinsman^^  is  strong :  and  he  will  judge  their 
cause  against  thee.^^ 

12.  Let  thy  heart  apply  itselP  to  instruction :  and  thy  ears  to 
words  of  knowledge. 

13.  Withhold  not  correction  from  a  child :  for  if  thou  strike  him 
with  the  rod,  he  shall  not  die.^* 

14.  Thou  shalt  beat  him  with  the  rod,  and  deliver  his  soul  from 

15.  My  son,  if  thy  mind  be  wise,  my  heart  shall  rejoice  with 
thee : 

16.  And  my  reins  shall  rejoice,  when  thy  lips  shall  speak  what  is 
right. 

17.  Let  not  thy  heart  envy  sinners  :^  but  be  thou  in  the  fear  of  the 
Lord  all  the  day  long. 

18.  Because  thou  shalt  have  hope  in  the  latter  end  ;^^  and  thy 
expectation  shall  not  be  taken  away. 

19.  Hear  thou,  my  son,  and  be  wise :  and  guide  thy  mind^  in  the 
way. 

20.  Be  not  in  the  feasts  of  great  drinkers,  nor  in  their  revellings, 
who  contribute  flesh  to  eat  :^ 

21.  Because  they  that  give  themselves  to  drinking,  and  that  club 
together,  shall  be  consumed  :^^  and  drowsiness  shall  be  clothed  with 
rags.^* 

22.  Hearken  to  thy  father,  that  begot  thee ;  and  despise  not  thy 
mother  when  she  is  old. 

23.  Buy^^  truth ;  and  do  not  selP^  wisdom,  and  instruction,  and 
understanding. 


15  «  Their  avenger."  The  term  means  the  next  of  kin  who  was  authorized  to  avenge  the  murder 
of  his  near  relation.  In  this  place  God  appears  to  be  meant,  who  vouchsafed  to  b«  to  the  orphan  in 
place  of  a  kinsman  or  protector.    P.  "  their  redeemer  is  mighty." 

w  H.  P.  "With  thee."    R.  V. 

17  H.  P.  "Apply  thine  heart." 

13  Moderate  chastisement  exposes  the  child  to  no  danger  of  death.    Supra  xiii.  24.    Eccli.  xxx.  1. 

19  S.  Sxa'D     P.  Rosenmiiller  thinks  that  it  means  destruction. 

20  Infra  xxiv.  1. 

21  H.  P.  "  For  surely  there  is  an  end."    Hope,  or  expectation,  is  expressed  only  in  the  closing  member. 

22  H.  P.  "Thine  heart." 

23  The  Vulgate  understands  the  text  of  contributions  to  banqnets,  such  as  club  dinners.  The  Chaldee 
interpreter  explains  it  of  impiirity,  and  some  modems  of  unnatural  crimes.  Rosenmiiller  refers  it  to 
gluttony. 

2*  Reduced  to  poverty. 

25  Sloth  leads  to  extreme  want.  She  clothes  her  victims  in  rags.  H.  P.  "Drowsiness  shall  clothe  a 
man  with  rags." 

26  Procure  it  at  any  sacrifice. 

27  Do  not  part  with  them  for  any  consideration.  Do  not  act  against  their  dictates  for  any  amount 
of  gain.    The  Vulgate  refers  the  second  verb  to  the  nouns  that  follow,  which  the  text  allows. 


328  PROVERBS      XXIII. 

24.  The  father  of  the  just  rejoiceth  greatly;  he  that  hath  begotten 
a  wise  son,  shall  have  joy  in  him. 

25.  Let  thy  father  and  thy  mother  be  joyful;  and  let  her  that  bare 
thee  rejoice. 

26.  My  son,  give  me  thy  heart  :^^  and  let  thy  eyes  keep  my  ways. 

27.  For  a  harlot  is  a  deep  ditch,  and  a  strange  woman^^  is  a  narrow 
pit.2« 

28.  She  lieth  in  wait  in  the  way  as  a  robber:  and  him  whom  she 
shall  see  unwary,  she  will  kill.^^ 

29.  Who  hath  wo?  whose  father  hath  wo  ?^^  who  hath  contentions? 
who  falleth  into  pits  ?  who  hath  wounds  without  cause  ?^^  who  hath 
redness  of  eyes?^^ 

30.  Surely  they  that  pass  their  time  in  wine,  and  study  to  drink 
off  their  cups. 

31.  Look  not  upon  the  wine  when  it  is  yellow,^^  when  the  color 
thereof  shineth  in  the  cup  :^^  it  goeth  in  pleasantly, 

32.  But  in  the  end,  it  will  bite  like  a  snake,  and  w^ill  spread  abroad 
poison^''  like  a  basilisk. 

33.  Thy  eyes  shall  behold  strange  women  :^^  and  thy  heart  shall 
utter  perverse  things : 

34.  And  thou  shalt  be'  as  one  sleeping  in  the  midst  of  the  sea,^'-^ 
and  as  a  pilot  fast  asleep,  when  the  stern  is  lost  :^^ 

35.  And  thou  shalt  say :  They  have  beaten  me,  but  I  was  not 
sensible  of  pain :  they  dragged  me,^^  and  I  felt  not :  when  shall  I 
awake,  and  find  wine  again  ?^^ 


28  Attend  to  my  instructions. 

29  The  same  as  expressed  in  the  former  member. 

30  The  difficulty  of  escape  is  expressed  by  this  simile. 

31  H.  P.  "  She  increaseth  the  transgressors  among  men."  The  Vulgate  seems  to  have  had  a  different 
reading. 

32  The  term  thus  rendered  is  now  understood  by  some  of  poverty,  by  others  of  sorrow.  P.  "who  hath 
sorrow." 

33  Received  through  rash  exposure. 

31  It  is  also  thought  to  mean  dimness  of  eyes.  3»  "Red." 

38  U.  "When  it  gives  its  eye  in  the  cup."  The  eye  is  the  color.  P.  "When  it  giveth  his  color.'' 
It  is  doubtful  whether  glass  vessels  were  then  in  use ;  but  the  Hebrew  term  means  cup,  which,  if  of 
gold,  served  to  give  a  higher  coloring  to  the  wine. 

37  11.  P.  "Stingeth." 

33  Drunkards  are  more  prone  to  lust.  Rosenmliller  thinks  that  by  "strange  things,"  are  meant 
vain  imaginations.  ' 

39  On  a  vessel  on  the  ocean,  one  fancies  that  all  things  recede  from  him. 

40  II.  P.  "Ashe  tliat  lieth  at  the  top  of  the  mast."  A  person  in  that  position  cannot  sleep,  being 
sensible  of  every  motion  of  the  ship,  and  in  danger  of  falling.  The  Vulgate  understands  it  of  a  pilot 
who  has  lost  hold  of  the  helm. 

41  «  They  thumped  me" — struck  me  violently. 

42  These  appear  to  be  the  dreams  of  the  drunken  man. 


PROVERBS      XXIV.  329 


CHAPTER     XXiy. 

Seek  not  fo  be  like  evil  men ;  neither  desire  to  be  with  them  ;^ 

2.  Because  their  mind^  studieth  robberies ;  and  their  lips  speak 
deceits.^ 

3.  Bj  wisdom  the  house  shall  be  built :  and  by  prudence  it  shall 
be  strengthened.* 

4.  By  instruction^  the  store-rooms  shall  be  filled  with  all  precious 
and  most  beautiful  wealth. 

5  A  wise  man  is  strong :  and  a  knowing  man  stout  and  valiant. 

6.  Because  war  is  managed  by  due  ordering  :^  and  there  shall  be 
safety  where  there  are  many  counsels. 

7.  Wisdom  is  too  high  for  a  fool :''  in  the  gate  he  shall  not  open 
his  mouth. ^ 

8.  He  that  deviseth  to  do  evils,  shall  be  called  a  fool.^ 

9.  The  thought  of  a  fool  is^°  sin :  and  the  scorner^^  is  the 
abomination  of  men. 

10.  If  thou  lose  hope,^^  being  weary  in  the  day  of  distress,  thy 
strength  shall  be  diminished, 

11.  Deliver  them  that  are  led  to  death :  and  those  that  are  drawn 
to  death  forbear  not  to  deliver.^^ 

12.  If  thou  say ;  I  have  not  strength  enough  :^*  He  that  seeth 
into  the  heart.  He  understandeth,  and  nothing  deceiveth  the  keeper 
of  thy  soul,  and  He  shall  render  to  a  man  according  to  his  works. ^^ 

13.  Eat  honey,  my  son,  because  it  is  good,  and  the  honey-comb 
most  sweet  to  thy  throat : 

1  Their  associate,  or  follower.    Supra  xxiii.  17. 

2  H.  P.  "  Heart." 

3  They  propose  plans  for  causing  annoyance  or  injury. 
*  This  embraces  the  good  management  of  the  family. 

5  By  good  principles  and  industry. 

6  By  war  councils— by  well  devised  measures.    Supra  xx.  18. 

7  Beyond  his  reach.  St.  Augustin  enumerates  the  degrees  by  which  wisdonris  attained.  "The  fear 
of  God,  piety,  the  love  of  God  above  all  things,  the  consolation  of  the  Holy  Ghost,  the  desire  of  heavenly 
things,  the  dying  to  the  world,  and  then,  at  last,  at  the  heighth  of  the  seventh  degree  is  true  wisdom.'? 
L.  ii.  de  doct.  Christ,  c.  vii. 

8  In  public  deliberations.  9  P.  A  mischievous  person. 
30  H.  P.  "The  thought  of  foolishness;"  the  foolish  device  is  sinful. 

11  H.  P.  "Detractor"  in  the  Vulgate,  is  often  used  for  an  opponent,  and  here  for  a  scoffer. 

12  H.  "  If  thou  be  remiss  :"  P.  "  if  thou  faint." 

13  Ps.  ixxxi.  4.  Those  that  are  unjustly  condemned,  should  be  rescued  from  their  fdte  by  just 
eflforts.    K.  v. 

14  P.  "  We  know  it  not."  We  linow  not  his  innocence.  R.  V.  We  cannot  do  it :  wo  have  no  strength 
to  effect  it. 

15  Vain  excuses  will  not  avail  in  His  sight. 


330  PROVERBS      XXIV. 

14.  So  also  is  the  doctrine  of  wisdom  to  thy  soul :  which  when 
thou  hast  found,  thou  shalt  have  hope  in  the  end,^^  and  thy  hope 
shall  not  perish. 

15.  Lie  not  in  wait,  nor  seek  after  wickedness^^  in  the  house  of 
the  just,  nor  spoil  his  rest.^^ 

16.  For  a  just  man  shall  fall  seven  times,  and  shall  rise  again : 
but  the  wicked  shall  fall  down  into  evil.^^ 

17.  When  thy  enemy  shall  fall,^^  be  not  glad :  and  in  his  ruin  let 
not  thy  heart  rejoice ; 

18.  Lest  the  Lord  see,  and  it  displease  Him,  and  He  turn  away 
His  wrath  from  him.^^ 

19.  Contend  not  with  the  wicked,^^  nor  seek  to  be  like  the 
ungodly : 

20.  For  evil  men  have  no  hope  of  things  to  come  :^  and  the 
lamp  of  the  wicked  shall  be  put  out. 

21.  My  son,  fear  the  Lord,  and  the  king  f*  and  have  nothing  to 
do  with  detractors  :^^ 

22.  For  their  destruction  shall  rise  suddenly :  and  who  knoweth 
the  ruin  of  both  ? 

23.  These  things  also  to  the  wise  :^^  It  is  not  good  to  have  respect 
to  persons  in  judgment.^'' 

24.  They  that  say  to  the  wicked  man :  Thou  art  just ;  shall  be 
cursed  by  the  people ;  and  the  tribes  shall  abhor  them. 


16  H.  "  There  is  the  end."  Supra  xxiii.  18.  Whoever  applies  his  mind  to  wisdom,  obtains  the  object 
of  his  pursuit.    P.  "  There  shall  be  a  reward." 

17  H.  P.  "  Lay  not  wait,  0  wicked  man  against  the  dwelling  of  the  righteous,  spoil  not  his  resting- 
place."  It  is  an  exhortation  to  the  wicked  to  avoid  insidious  or  open  attempts  against  the  just  and 
inoffensive.    S.  had  a  slightly  different  reading.         • 

13  Many  times.    A  definite  number  is  put  for  an  indefinite. 

19  A  just  man  may  be  overtaken  by  Calamity,  from  which,  however,  God  will  raise  him  up ;  whilst  the 
wicked  sink  down  without  hope  of  recovery.  It  does  not  appear  that  this  text  has  direct  reference  to 
sin,  but  rather  to  temporal  misfortunes.  St.  Augustin  says  that  the  sacred  writer  "  wished  it  to  be 
understood  not  of  iniquities,  but  of  tribulations  leading  to  the  practice  of  humility."  L.  xi.  de.  cit.  Dei 
c.  xxxi. 

20  Into  any  calamity. 

21  On  you. 

22  H.  P.  "Fret  not  thyself  because  of  evil  men."  From  the  other  member  of  the  sentence  it  appears  to 
mean:  be  not  jealous  of  wicked  men.    See  Ps.  xxxvi.  1. 

23  ij.  "There  is  not  an  end  for  the  wicked:"  he  does  not  secure  the  object  of  his  desire.  P.  "There 
shall  be  no  reward  to  the  evil  man." 

24  The  ruler  governing  in  the  name  of  God.    See  1  Peter  ii.  17. 

25  H.  "Changelings :"  those  who  seek  to  overturn  established  authority.  P.  "Them  that  are  given  to 
change." 

26  The  Chaldee  and  Syriac  versions,  as  well  as  the  Vulgate,  understand  the  text  as  stating  that  the 
following  sentences  are  addressed  to  the  wise. 

27  Lev.  xix.  16.    Deut.  i.  17  :  xvi.  19.    Eccl.  xlii.  1. 


PROVERBS      XXV.  331 

25.  They  that  rebuke  him,  shall  be  praised :  and  a  blessing  shall 
come  upon  them. 

26.  Who  answereth  right  words,  he  shall  kiss  the  lips.^^ 

27.  Prepare  thy  work  without,  and  diligently  till  thy  ground, 
that  afterwards  thou  mayst  build  thy  house.^ 

28.  Be  not  witness  without  cause^  against  thy  neighbor;  and 
deceive  not^^  any  man  with  thy  lips. 

29.  Say  not :  I  will  do  to  him  as  he  hath  done  to  me  :^  I  will 
render  to  every  one  according  to  his  work. 

30.  I   passed   by   the   field   of    the   slothful   man,    and   by   the 
vineyard  of  the  foolish  man  : 

31.  And  behold,  it  was  all  filled  with  nettles ;  and  thorns  had 
covered  the  face  thereof:  and  the  stone  wall  was  broken  down. 

32.  Which,  when  I  had  seen,  I  laid  it  up  in  my  heart :  and  by  the 
example  I  received  instruction. 

33.  Thou  wilt  sleep  a  little,  said  I :  thou  wilt  slumber  a  little ; 
thou  wilt  fold  thy  hands  a  little  to  rest : 

34.  And  poverty  shall  come  to  thee  as  a  runner,  and  beggary  as 
an  armed  man.^ 


CHAPTER    XXV. 

These  are  also  parables  of  Solomon,  which  the  men  of  Ezechiah 
king  of  Juda  copied  out.^ 

2.  It  is  the  glory  of  God  to  conceal  the  word,^  and  the  glory  of 
kings  to  search  out  a  matter.^ 

3.  The  heaven  above,  and  the  earth  beneath,  and  the  heart  of 
kings  is  unsearchable.^ 


28  Shall  be  beloved  by  all. 

29  The  tilling  of  the  land  and  care  of  cattle  are  necessary  for  support.  The  farmer  regards  domestic 
comforts  only  in  a  secondary  light. 

33  Unjustly,  falsely. 

31  The  negative  is  not  in  the  text,  but  may  be  understood  from  the  preceding  member  o£the  sentence. 

32  I  will  retaliate.    Supra  xx.  22. 

33  Supra  vi.  10. 

1  The  following  parables  were  collected  and  copied  out  by  oflBcers  of  king  Ezechiah.  They  were  pro- 
bably scattered  abroad,  or  written  separately  before  that  time ;  but  by  order  of  the  king,  attached  to  the 
manuscript  which  contained  the  foregoing. 

2  To  conceal  the  reason  of  His  high  counsels. 

3  To  investigate  causes,  in  order  to  judge  justly,  and  to  examine  all  things  necessary  for  the  good 
government  of  their  kingdoms. 

*  Royal  secrets  cannot  be  discovered  by  the  people  at  large. 


332  PROVERBS      XXV. 

4.  Take  away  the  dross  from  silver,^  and  there  shall  come  forth  a 
most  pure  vessel. 

5.  Take  aAvay  wickedness  from  before  the  king  f  and  his  throne 
shall  be  established  with  justice. 

6.  Appear  not  glorious  ''  before  the  king ;  and  stand  not  in  the 
place  of  great  men.^ 

7.  For  it  is  better  that  it  should  be  said  to  thee  :  Come  up  hither; 
than  that  thou  shouldst  be  humbled  before  the  prince.^ 

8.  The  things  which  thy  eyes  have  seen/*^  utter^^  not  hastily  in  a 
quarrel :  lest  afterwards  thou  mayst  not  be  able  to  make  amends,^^ 
when  thou  hast  dishonored  thy  friend. ^^ 

9.  Treat  thy^*  cause  with  thy  friend  ;^^  and  discover  not  the  secret 
to  a  stranger  ;^^ 

10.  Lest  he  insult  over  thee,  when  he  hath  heard  it,  and  cease  not 
to  upbraid  thee.^^ 

Grace  and  friendship  deliver  a  man :  keep  these  for  thyself,  lest 
thou  fall  under  reproach. 

11.  To  speak  a  word  in  due  time,^^  is  like  apples^^  of  gold  in  silver 
baskets.^*^ 

12.  As  an  ear-ring  of  gold  and'  a  bright  pearl,^^  so  is  he  that 
reproveth  the  wise,^^  and^^  the  obedient  ear. 


5  Until  it  is  freed  from  dross,  it  cannot  be  easily  wrouglit. 

6  Remove  evil  counsellors  from  around  him. 

7  Affect  no  display, 

8  Do  not  seek  to  occupy  a  high  post. 

5>  Our  Lord  seems  to  refer  to  tliis  passage.    Luke  xiv.  10. 

10  The  present  division  of  the  Hebrew  text  connects  the  corresponding  words  with  the  ibrnier  verse  : 
'•  the  prince  whom  thine  eyes  have  seen ;"  to  whose  presence  you  were  admitted.  Grotius  prefers  the 
division  of  the  Septuagint. 

11  H.  P.  "  Go  not  forth  hastily  to  strive." 

12  To  recall  effectually  the  charges.  P.  "Lest  tJinu  know  not  what  to  do  in  the  end  thereof;"  that  is 
lest  thou  mayst  not  know  or  foresee  its  consequences. 

13  H.  P.  "  When  thy  neighbor  hath  put  thee  to  shame."    Thy  adversary  is  meant. 
1*  Plead,  discuss. 

15  Adversai-y.  Private  discussion  of  the  matter  in  dispute  should  ordinarily  precede  an  appeal  to  a 
public  tribunal.    Matt.  v.  25  :  xviii.  15. 

10  n.  P.  "Discover  not  a  secret  to  another."  The  Vulgate  translation  agrees  better  with  what 
follows. 

17  IL  P.  "  Tliino  infamy  turn  not  away  " — lest  it  be  lasting. 

18  R.  V. 

19  Real  fruits,  designated  golden,  from  their  color  and  excellence.  These  four  verses  contain  compa- 
risons, although  the  terms  marking  the  comparison  are  not  expressed  in  the  text. 

20  Presented  in  silver  baskets  they  appear  more  attractive.  Seasonable  instruction  is  likened  to  such 
fruit,  Avhich  is  eagerly  eaten. 

21  n.  "  A  golden  necklace."    P.  "an  ornament  of  fine  gold." 

22  p.  "  A  wise  reprover."^  Rosenmilller,  however,  shows  that  "  wise  "  is  in  the  accusative,  governed  by 
the  verb  to  reprove. 

23  H.  p.  Upon  an  obedient  ear— willing  to  receive  reproof. 


PROVERBS      XXV.  333 

13.  As  the  cold  of  snow^^  in  the  time  of  harvest,  so  is  a  faithful 
messenger  to  him  that  sent  him;  he  refresheth  his  soul. 

14.  As  clouds,  and  wind,  when  no  rain  followeth,  so  is  the  man 
that  boasteth,  and  doth  not  fulfill  his  promises^^ 

15.  By  patience  a  prince  shall  be  appeased ;  and  a  soft  tongue  shall 
break  hardness."^ 

16.  Thou  hast  found  honey ;  eat  what  is  sufficient  for  thee,  lest 
being  glutted  therewith,  thou  vomit  it  up.^ 

17.  Withdraw  thy  foot  from  the  house  of  thy  neighbor,-^  lest 
becoming  weary  he  hate  thee. 

18.  A  man  that  beareth  false  witness  against  his  neighbor,  is  like 
a  dart^^  and  a  sword,  and  a  sharp  arrow\ 

19.  To  trust  to  an  unfaithful  man  in  the  time  of  trouble,  is  like  a 
rotten  tooth,  and  weary  foot.^ 

20.  And  one  that  loseth^^  his  garment  in  cold  weather. 

As  vinegar  upon  niter,^^  so  is  he  that  singeth  songs  to  a  very  sad 
heart.^  As  a  moth  doeth  by  a  garment,  and  a  worm  by  the  wood, 
so  the  sadness  of  a  man  consumeth  the  heart.^* 

21.  If  thy  enemy  be  hungry,  give  him  to  eat:  if  he  thirst,  give 
him  water  to  drink  :^ 

22.  For  thou  shalt  heap  hot  coals  upon  his  head:^''  and  the  Lord 
will  reward  thee.^^ 

23.  The  north  wind  driveth  away  rain,^  as  doth  a  sad  countenance 
a  backbiting  tongue.^^ 


24  R.  V.  p.  25  H.  p.  "  Boasteth  himself  of  a  false  gift." 

26  II.  P.  "The  bone."    Supra  xv.  1. 

27  Moderation  in  all  enjoyments  is  thus  insinuated. 

28  Go  not  too  frequently  to  visit  him.    Abuse  not  his  hospitality. 
2«  H.  "  A  hammer." 

30  H.  P.  "  A  foot  out  of  joint." 

31  '•  Putteth  away."    This  sentence  is  connected  with  the  following  in  the  Hebrew. 

32  This  is  incorrectly  rendered:  "  nitre,"  which  means  saltpetre.  "It  is.  a  natural  mineral  alkali, 
composed  of  the  carbonate,  sulphate  and  muriate  of  soda,  and  is  found  in  several  lakes  of  Egypt.  It 
effervesces  with  vinegar,  and  is  used  as  soap  in  washing  linen."  Kitto. 

33  Music  has  no  charms  for  the  man  in  deep  sorrow.  A  sad  heart  is  understood  by  a  "  bad  "  heart. 
Nehem.  ii.  2. 

81  Tiiis  sentence  is  not  in  the  Hebrew :  but  is  found  in  the  Syriac  and  Septuagint. 

35  This  is  repeated  by  St.  Paul.    Rom.  xii.  20, 21, 

36  This  signifies  that  kind  offices  will  consume  his  hatred,  and  inflame  him  with  reciprocal  affection  : 
as  it  were  forcing  him  to  be  reconciled.  '•  The  hot  coals,"  says  St.  Augustin,  "are  the  burning  pangs 
of  penitence,  by  which  his  pride  is  healed,  and  he  grieves  that  he  had  been  an  enemy  of  the  man,  who 
relieves  him  in  distress."    X>e  doct.  Christ  I.  in.  c.  16. 

37  Even  if  the  enemy  should  prove  regardless  of  the  kind  acts  performed,  God  will  reward  them. 

38  The  Septuagint,  Aquila,and  the  Chaldee  interpreter  understand  the  Hebrew  term  of  producing  rain. 
P.  follows  the  Vulgate. 

39  H  P.  "So  doth  an  angry  countenance  a  backbiting  tongue."  As  the  North,  or  Northwest  wind  covers 
the  sky  with  clouds,  so  the  tongue  of  the  slanderer  provokes  the  frowns  of  the  calumniated  person. 
The  meaning  of  the  Vulgate  is,  that  the  frown  of  the  hearer  reduces  the  slanderer  to  silence. 


334  PROVERBS      XXVI. 

24.  It  is  better  to  sit  in  a  corner  of  the  housetop,  than  with  a 
brawling  woman,  and  in  a  common  house.*'' 

25.  As  cold  water  to  a  thirsty  soul,  so  is  good  tidings  from  a  far 
country. 

26.  A  just  man  falling  down  before  the  wicked,*^  is  as  a  fountain 
troubled  with  the  foot,*^  and  a  corrupted  spring. 

27.  As  it  is  not  good  for  a  man  to  eat  much  honey,  so  he  that  is 
a  searcher  of  majesty,  shall  be  overwhelmed  by  glory. *^ 

28.  As  a  city  that  lieth  open,**  and  is  not  compassed  with  walls, 
so  is  a  man  that  cannot  refrain  his  own  spirit  in  speaking. 


CHAPTER    XXVI. 

As  snow  in  summer,  and  rain  in  harvest  ;^  so  glory  is  not  seemly 
for  a  fool.^ 

2.  As  a  bird  flying  to  other  places,  and  a  sparrow  going  here  or 
there ;  so  a  curse  uttered  without  cause  shall  come  upon  a  man.^ 

3.  A  whip  for  a  horse,  and  a  snaffle*  for  an  ass,  and  a  rod  for  the 
back  of  fools.^ 

4.  Answer  not  a  fool  according  to  his  folly,^  lest  thou  be  made 
like  him. 

5.  Answer  a  fool  according  to  his  folly,^  lest  he  imagine  himself 
to  be  wise. 


«  Supra  xxi.  9. 

*i  Yielding  to  him,  ceasing  to  reprove  him. 

42  II.  p.  "  A  troubled  fountain;"  the  manner  in  which  the  purity  of  its  waters  has  been  disturbed,  is 
not  specified. 

43  n.  "  To  search  their  own  glory  is  not  glory."  The  text  is  very  difficult.  Kosenmiiller  explains  it  as 
meaning,  that  '*  to  investigate  weighty  things  is  weighty,"  so  that  although  moderate  application  of  the 
mind  to  them  is  profitable,  intense  application  may  prove  hurtful.  This  coincides  with  the  meaning  of 
the  Vulgate,  which,  however,  regards  divine  things.    Eccli.  iii.  22. 

**  H.  P.  "  Broken  down." 

1  In  Judea,  rain  scarcely  ever  fell  in  harvest. 

2  He  shall  not  receive  honor,  which  would  encourage  him  in  his  folly. 

8  H.  P.  "  Shall  not  come."  The  negation  is  wanting  in  three  manuscripts  of  De  Rossi,  which  have  in 
its  stead  r?  "  to  him,"  which  in  Hebrew  slightly  differs  from  the  received  reading  f**?-  The  Arabic 
version  gives  the  same  meaning.    A  rash  curse  is  like  a  bird,  whose  course  is  uncertain. 

4  H.  P.  «  A  bridle."    Asses  are  large  in  Palestine,  and  used  commonly  for  riding. 

5  Chastisement,  rather  than  persuasion,  restrains  wicked  men. 
<>  In  his  own  foolish  way,  by  contumely. 

1  As  his  folly  requires,  that  he  may  not  flatter  himself  with  being  right. 


PROVERBS     XXVI.  ^  335 

6.  He  that  sendeth  words  by  a  foolish  messenger,  is  lame  of  foot,^ 
and  drinketh  iniquity.® 

.     7.  As   a  lame   man   hath   fair   legs   in   vain  ;^°  so  a   parable   is 
unseemly  in  the  mouth  of  fools. 

8.  As  he  that  casteth  a  stone  into  the  heap  of  Mercury  ;^^  so  is 
he  that  giveth  honor  to  a  fool. 

9.  As  if  a  thorn  should  grow^^  in  the  hand  of  a  drunkard ;  so  is 
a  parable  in  the  mouth  of  fools. 

10.  Judgment  determineth  causes :  and  he  that  putteth  a  fool  to 
silence,  appeaseth  anger.^^ 

11.  As  a  dog  that  returneth  to  his  vomit  ;^^  so  is  the  fool  that 
repeateth  his  folly. 

12.  Hast  thou  seen  a  man  wise  in  his  own  conceit  ?  there  shall  be 
more  hope  of  a  fool  than  of  him. 

13.  The  slothful  man  saith :  There  is  a  lion  in  the  way,  and  a 
lioness  in  the  roads.^*^ 

14.  As  the  door  turneth  upon  its  hinges,  so  doth  the  slothful 
upon  his  bed. 

15.  The   slothful    hideth   his   hand   under   his   armpit  ;    and   it 
grieveth  him  to  turn  it  to  his  mouth. 

16.  The  sluggard  is  wiser  in  his  own  conceit,^^  than  seven  men 
that  speak  judiciously.^^ 

17.  As  he  that  taketh  a  dog  by  the  ears,  so  is  he  that  passeth  by 
in  anger,  and  meddleth  with  another  man's  quarrel. 


8  n.  p.  "  Cutteth  off  the  feet."  By  choosing  a  wicked  man  for  his  agent,  he  defeats  his  own  purpose, 
as  one  who  cuts  off  the  feet  of  his  own  messengers. 

9  H.  "  Violence."  "  Damage."  He  renders  himself  liable  to  all  the  consequences  of  the  rashness  of 
his  messenger,  as  one  who  swallows  an  intoxicating  draught  ia  answerable  for  what  may  ensue, 

10  H.  "  The  lifting  up  of  his  legs  by  a  lame  man."  As  any  attempt  to  display  them  is  ridiculous,  so 
is  wise  language  irom  a  sinful  man.     P.  "  The  legs  of  the  lame  are  not  equal." 

11  It  was  customary  among  the^  heathen  to  heap  up  stones  at  crossways  in  honor  of  Mercury,  to 
directthe  stranger.  Each  one  who  passed  by  cast  a  stone  on  the  heap.  Some  of  the  Rabbins  think  that 
the  text  alludes  to  this  usage.  Others  think  that  reference  is  made  to  the  heap  of  stones,  which  usually 
marked  the  place  where  an  execution  had  taken  place  by  stoning.  Rosenmuller  understands  it  of  one 
who  casts  a  bag  of  jewels  amidst  a  heap  of  common  stones.  P.  "  As  he  that  bindeth  a  stone  in  a  sling." 
This  is  borrowed  from  the  Septuagint.  The  Syriac  and  Chaldee  interpreters  likewise  so  explain  the  last> 
term. 

12  H.  P.  "  Goeth  up."  The  damage  which  a  drunkard  may  do  himself  by  handling  a  thorn,  is  an  image 
of  the  injury  which  a  sinner  may  receire  from  the  attempt  to  deliver  wise  maxims. 

13  According  to  Rosenmuller  the  text  means :  "  the  powerful  man  makes  every  one  tremble,  and  he 
hireth  the  fool,  and  he  hireth  transgressors."  He  uses  as  his  tools  the  most  wicked  men,  at  any  price 
they  may  demand  for  their  base  services.  The  Vulgate  had  a  reading  slightly  different,  which,  by  a 
different  interpretation  of  several  words,  yielded  the  meaning  which  it  presents.  To  silence  a  wicked 
man  is  to  put  an  end  to  much  anger.  P.  refers  the  text  to  God,  who  rewardeth  "  transgressors,"  visiting 
them  with  punishment. 

14  To  swallow  it  again.    2  Peter  ii.  22.  i&  Supra  xxii.  13. 
10  Supra  xix.  24. 

"  The  Hebrew  term  implies  taste  and  good  judgment.    The  Latin  term  is  used  here  for  wise  maxims. 


336  PEOVEKBS      XXVI. 

18.  As  lie  is  guilty^^  that  shooteth  arrows  and  lances  unto  death  ; 

19.  So  is  the  man,  that  hurteth  his  friend  deceitfully :  and  when 
he  is  taken,^^  saith:  I  did  it  in  jest. 

20.  When  the  wood  faileth,  the  fire  shall  go  out :  and  when  the 
tale-bearer  is  taken  away,  contentions  shall  cease.^'^ 

21.  As  coals^^  are  to  burning  coals,  and  wood  to  fire,  so  an  angry 
man  stirreth  up  strife.^^ 

22.  The  words  of  a  tale-bearer  are  as  it  were  simple ;  but  they 
reach  to  the  innermost  parts  of  the  belly.^^ 

23.  Swelling^^   lips  joined   with   a   corrupt"^   heart,   are   like  an 
earthen  vessel  adorned  with  silver  dross.^*' 

24.  An  enemy  is  known  by  his  lips,^''  when  in  his  heart  he  enter- 
taineth  deceit. 

25.  When  he  shall  speak  low,^^  trust  him  not :  because  there  are 
seven^^  abominations  in  his  heart. 

26.  He  that  covereth  hatred  deceitfully,  his  malice  shall  be  laid 
open  in  the  public  assembly. 

27.  He  that  diggeth  a  pit,  shall  fall  into  it :  and  he  that  rolleth  a 
stone,^'^  it  shall  return  on  him.^^ 

28.  A  deceitful  tongue  loveth  not  truth  :^^  and  a  slippery  mouth 
worketh  ruin. 


CHAPTER    XXVII. 

Boast  not  for  to-morrow ;  for  thou  knowest  not  what  the  day  to 
come  may  bring  forth.^ 

18  H.  "  As  one  in  play  who  casteth  arrows,  weapons  of  death."    The  first  term  is  very  difficult  of 
interpretation.    P.  "As  a  mad  man,  who  casteth  firebrands,  arrows,  and  death. 

19  This  is  not  expressed  in  the  text. 

20  Supra  xvi.  28 :  xvii.  14 :  xxii.  10. 

21  Coke,  which  is  easily  set  on  fire. 
"  Supra  XV.  18. 

2?  Supra  xviii.  8.    They  cause  deep  pain. 

24  n.  P.  "Burning."    Lips  full  of  professions  of  attachment. 

25  H.  P."  Wicked." 
2C  R.  V. 

27  Notwithstanding  his  false  professions,  his  hatred  will  betray  itself. 
-8  n.  P.  "  When  he  speaketh  fair,"  graciously,  amiably. 
20  Many. 

30  Upwards. 

31  Fall  back  on  him.    Eccli.  xxvii.  28.    The  machinations  of  the  wicked  often  result  in  their  own  ruin. 

32  II.  p.  "  Ilateth  those  that  are  afflicted  by  it."    Men  usually  hate  those  whom  they  have  injured, 
fancying  that  they  themselves  must  be  hated  by  them. 

1  James  iv.  13. 


PROVERBS     XXVII.  337 

2.  Let  another  praise  thee,  and  not  thy  own  mouth ;  a  stranger 
and  not  thy  own  lips. 

3.  A  stone  is  heavy,  and  sand  weighty :  but  the  anger  of  a  fool  is 
heavier  than  both  of  them.^ 

4.  Anger  hath  no  mercy,  nor  fury  when  it  breaketh  forth  :^  and 
who  can  bear  the  violence  of  one  provoked?* 

5.  Open  rebuke  is  better  than  hidden  love. 

6.  Better*  are  the  wounds  of  a  friend,  than  the  deceitful  kisses  of 
an  enemy. 

7.  A  soul  that  is  full  shall  tread  upon^  the  honeycomb :  and  a  soul 
that  is  hungry  shall  take  even  bitter  for  sweet, 

8.  As  a  bird  that  wandereth  from  her  nest,  so  is  a  man  that  leaveth 
his  place, '^ 

9.  Ointment  and  perfumes  rejoice  the  heart:  and  the  good  counsels 
of  a  friend  are  sweet  to  the  soul, 

10.  Thy  own  friend,  and  thy  father's  friend  forsake  not:  and  go 
not  into  thy  brother's  house  in  the  day  of  thy  affliction.^ 

Better  is  a  neighbor  that  is  near,  than  a  brother  afar  off. 

11.  Study  wisdom,  my  son,  and  make  my  heart  joyful,  that  thou 
mayst  give  an  answer  to  him  that  reproacheth.* 

12.  The  prudent  man  seeing  evil  hideth  himself:  the  simple  passing 
on  suffer  losses.^® 

13.  Take  away  his  garment  that  hath  been  surety  for  a  stranger: 
and  take  from  him  a  pledge  for  strangers.^^ 

14.  He  that  blesseth  his   neighbor  with  a  loud  voice,  rising  in  the 
night,^^  shall  be  like  to  him  that  curseth.^^  , 

15.  Roofs  dropping  through  in  a  cold^*  day,  and  a  contentious 
woman,  are  alike. 


8  See  Eccl.  xxii.  18. 

*  As  a  flood. 

*  H.  "  Of  the  jealous  man." 

*  n.  P.  "  Faithful  "—sincere,  directed  to  our  good. 
«  Job.  vi.  7.  H.  "  Shall  despise."  P.  "loatheth." 
7  Liable  to  be  caught — exposed  to  many  dangers. 

*  Jf  you  cultivate  the  friendship  of  the  tried  friends  of  the  family,  you  will  not  have  occasion,  ■when 
in  distress,  to  ask  assistance  from  your  brother,  for  they  will  come  to  your  relief, 

9  H.  P.  "That  I  may  answer"    The  father  of  a  wise  son  can  triumphantly  answer  his  enemies,  in 
pointing  to  the  fruits  of  domestic  discipline.    The  son  can  defend  himself  by  his  own  prudence. 

w  Supra  xxii.  3.-1 

11  Supra  XX.  16. 

12  Early  in  the  morning:  studiously  professing  at  all  times  respect  and  attachment,  in  the  presenc 
of  others,  with  a  view  to  attract  attention. 

IS  His  deceit  makes  his  praise  of  no  more  valne  than  his  curse. 
1*  Rainy.    Supra  xix.  13. 

^2 


338  PKOVERBS      XXVII. 

16.  He  that  retaineth  her  as  he  that  would  hold  the  wind,  and 
shall  call  in  the  oil  of  his  right  hand.^^ 

17.  Iron  sharpeneth  iron ;  so  a  man  sharpeneth  the  countenance 
of  his  friend.^^ 

18.  He  that  keepeth  the  fig-tree,  shall  eat  the  fruit  thereof:  and 
he  that  is  the  keeper  of  his  master,^^  shall  be  honored. 

19.  As  the  faces  of  them  that  look  therein,  shine  in  the  water;  so 
the  hearts  of  men  are  laid  open  to  th^  wise. 

20.  HelP^  and  destruction^^  are  never  filled ;  so  the  eyes  of  men 
are  never  satisfied. 

21.  As  silver  is  tried  in  the  fining-pot,  and  gold  in  the  furnace ; 
so  a  man  is  tried  by  the  mouth  of  him  that  praiseth.^" 

The  heart  of  the  wicked  seeketh  after  evils ;  but  the  righteoua 
heart  seeketh  after  knowledge.^ 

22.  Though  thou  shouldst  bray  a  fool  m  the  mortar,  as  when  a 
pestle  striketh  upon  sodden  barley,  his  fally  would  not  be  taken 
from  him. 

23.  Be  diligent  to  know  the  countenance  of  thy  cattle ;  and 
consider  thy  own  flocks  ;^^ 

24.  For  thou  shalt  not  always  have  power  :^^  but  a  crown^^  shall 
be  given  to  generation  and  generation. 

25.  The  meadows  are  open,  and  the  green  herbs  have  appeared, 
and  the  hay  is  gathered  out  of  the  mountains.^ 

26.  Lambs  are  for  thy  clothing ;  and  kids  for  the  price  of  the 
fi€ld.26 

27.  Let  the  milk  of  the  goats  be  enough^  for  thy  food,  and  for 
the  necessiti-es  af  thy  house,  and  far  maintenance  for  thy  handmaids.^* 

15  P.  "  And  the  ointment  of  his  right  hand,  xohich  bewrayeth  itself."  It  is  difficult  to  fix  the  meaning 
«£  this  passage..  Some  explain  it  as  signifying  that  it  is  as  hard  to  Eestsain  a  contentious  woman,  as  it  is 
to  hold  oil  in  one's  hand. 

16  Provokes  him  to  anger.  The  term  translated  friend,  means  neighbor :  and  may  be  applied  to  any 
man. 

17  He  that  observes  his  master's  commands,  will  be  rewarded  and  honored.  The  gardener  who  tends 
the  fig  tree,  seems  to  be  understood  in  this  latter  member,  as  well  as  in  the  former. 

18  p,  19  The  Abyss.    Eccli/xiv.  Q-. 

20  Praise  which  swells  the  vain  man,  humbles  the  wise,  who  know  their  own  defects.    Supra  xvii.  S. 

21  S.  This  verse  is  not  in  the  text. 

*2  The  last  verses  contain  an  admonition  to  attend  to  the  care  of  cattle. 

23  Wealth  is  uncertain.    Diligence  should  therefore  be  used  in  the  management  of  property. 

24  Dignity  of  any  kind  is  not  secured  to  one's  posterity.  The  text  has  an  interrogation :  Is  the  crown 
for  generation  and  generation  ? 

25  So  that  it  is  easy  to  supply  the  cattle  with  pasture. 

20  1  Tim.  vi.  8.  By  the  sale  of  kids,  land  may  be  purchased  :  or  it  may  mean,  that  this  sale  will  serve 
to  meet  the  expenses  of  cultivating  the  land. 

27  This  does  not  mean  that  it  alone  must  be  used :  but  that  great  attention  should  be  given  to  the  care 
ef  goats,  that  they  may  prove  an  abundant  source  of  wealth. 

28  They  were  employed  in  tending  cattle. 


PROVERBS      XXVIII.  339 


CHAPTER    XXYIII. 


The  wicked  man^  fleeth,  when  no  man  pursueth :  but  the  just, 
bold  as  a  lion,  shall  be  without  dread.       ^ 

2.  For  the  sins  of  the  land  many  are  the  princes  thereof:^  and 
for  the  wisdom  of  a  man,  and  the  knowledge  of  those  things  that 
are  said,  the  life  of  the  prince  shall  be  prolonged.^ 

3.  A  poor  man^  that  oppresseth  the  poor,  is  like  a  violent  shower, 
which  bringeth  a  famine. 

4.  They  that  forsake  the  law,  praise  the  wicked  man ;  they  that 
keep  it,  are  incensed  against  him. 

5.  Evil  men  think  not  on  judgment  :^  but  they  that  seek  after  the 
Lord,  take  notice  of  all  things. 

6.  Better  is  the  poor  man  walking  in  his  simplicity,^  than  the 
rich  in  crooked  ways. 

7.  He  that  keepeth  the  law,  is  a  wise  son :  but  he  that  feedeth^ 
gluttons,  shameth  his  father. 

8.  He  that  heapeth  together  riches  by  usury  and  loan,  gathereth 
them  for  him  that  will  be  bountiful  to  the  poor.^ 

9.  He  that  turneth  away  his  ears  from  hearing  the  law,  his 
prayer  shall  be  an  abomination.^ 

10.  He  that  deceiveth  the  just^°  in  a  wicked  way,  shall  fall  in  his 
own  destruction:^^  and  the  upright  shall  possess  his  goods.^^ 

11.  The  rich  man  seemeth  to  himself  wise :  but  the  poor  man 
that  is  prudent  shall  search  him  out.^^ 

12.  In  the  joy  of  the  just  there  is  glory :  when  the  wicked  reign," 
men  are  ruined.^^ 


1  The  text  has  a  plural  noun,  with  a  verb  in  the  singular ;  which  is  taken  digtributively. 
8  Many  contending  for  rule,  and  one  succeeding  the  other  by  Tiolence. 

3  H.  P   "  By  a  man  of  understanding  and  knowledge  the  state  thereof  shall  be  prolonged,"    When  a 
wise  man  gets  into  power,  he  establishes  order,  which  tends  to  a  permament  state  of  things. 
*  That  has  risen  to  wealth. 

5  On  what  is  just  and  lawful.  ^ 

6  Integrity.    Supra  xix.  1. 

7  Associates  with. 

8  The  providence  of  God  will  bring  this  about,  contrary  to  the  intention  of  the  usurer. 
«  God  detests  the  prayer  of  the  man  who  is  averse  to  instruction. 

10  To  lead  them  into. 

11  Into  his  own  pit. 

12  H.  "  Shall  inherit  good :"  what  is  excellent  and  profitable.    P.  "  shall  have  good  things  in  pos- 
session. 

i»  Shall  discover  his  defects  and  vices. 

1*  n.  P.  "  Else."    R.  V. 

15  H.  P.  "  A  man  is  hidden :"  the  just  conceal  themselves  through  fear. 


340  PROVEEBS      XXVIII. 

13.  He  that  hideth  his  sins,  shall  not  prosper :  but  he  that  shall 
confess^^  and  forsake  them,  shall  obtain  mercy. 

14.  Blessed  is  the  man  that  is  always  fearful  :^^  but  he  that  is 
hardened  in  mind,  shall  fall  into  evil. 

15.  As  a  roaring  lion,  and  a  hungry^^  bear,  so  is  a  wicked  prince 
over  a  poor  people. 

16.  A  prince  void  of  prudence  shall  oppress  many  by  violence  :^^ 
but  he  that  hateth  covetousness,  shall  prolong  his  days.^^ 

17.  A  man  tha-t  doeth  violence^^  to  the  blood  of  a  person,  if  he 
flee  even  to  the  pit,  no  man  will  stay^^  him. 

18.  He  that  walketh  uprightly,  shall  be  saved  :^^  he  that  is  perverse 
in  his  ways,  shall  fall  at  once.^* 

19.  He  that  tilleth  his  ground,  shall  be  filled  with  bread :  but  he 
that  followeth  idleness,  shall  be  filled  with  poverty.^* 

20.  A  faithful  man  shall  be  much  praised  :^^  but  he  that  maketh 
haste  to  be  rich,  shall  not  bo  innocent.^^ 

21.  He  that,  in  judgment,^^  hath  respect  to  persons,  doeth  not  well : 
such  a  man  even  for  a  morsel  of  bread  forsaketh  the  truth.^^ 

22.  A  man  that  maketh  haste  to  be  rich,  and  envieth  others,^  is 
ignorant  that  poverty  shall  come  upon  him. 

23.  He  that  rebuketh  a  man,  shall  afterwards  find  favor  with  him, 
more  than  he  that  by  a  flattering  tongue  deceiveth  him. 

24.  He  that  stealeth  anything  from  his  father,  or  from  his  mother, 
and  saith :  This  is  no  sin,  is  the  partner  of  a  murderer.^^ 


16  Special  confession  of  sins  is  here  meant,"as  Grotius,  after  the  Rabbin  Maimonides  remarks.  Although 
sacramental  confession  is  peculiar  to  Christianity,  the  humble  acknowledgment  of  sin  naturally  disposes 
men  for  pardon. 

17  Who  fears  God  always. 

18  H.  "  Wandering,"  to  satisfy  its  hunger.    P.  "  ranging." 

19  "  Calumnies  "  bears  this  meaning  in  the  Vulgate.  The  text  describes  the  senseless  prince  as 
*'  great  by  acts  of  oppression,"  that  is  a  great  oppressor. 

20  The  good  prince,  who  does  not  oppress  his  people  by  excessive  exactions,  wins  their  hearts,  and  thus 
escapes  the  danger  of  assassination,  which  is  the  ordinary  lot  of  hated  princes. 

21  V.  "  Calumniatur."    Cornelius  a  Lapide  ackuowledges  that  it  here  implies  violence. 

22  None  will  aid  or  protect  the  murderer,  in  whatever  place  he  may  seek  to  conceal  himself. 

23  Rectitude  ot  conduct  is  the  surest  way  to  escape  from  the  malignant  plots  of  enemies.  Although 
for  a  time  a  just  man  may  suffer  in  character,  and  in  person,  there  is  good  reason  to  hope  that  he  will  at 
length  appear  in  the  proper  light.  On  the  contrary,  the  success  of  the  unprincipled  man  is  in  most  cases 
temporarj',  and  when  calamity  overtakes  him,  by  exposure,  he  is  irretrievably  ruined. 

24  In  one  of  the  crooked  ways  which  he  has  chosen. 

25  Svpra  xii.  11.    Eccli.  xx.  30. 

26  Filled  with  blessings  from  God,  and  praised  by  men. 

27  The  desire  of  amassing  wealth  easily  leads  to  sin.    Supra  xvii.  11 :  xx.  21. 

28  The  text  does  not  express  "in  judgment,"  which,  however,  is  understood. 

29  The  habit  being  formed,  truth  will  be  betrayed  for  a  trifling  consideration. 

30  il.  'The  man  of  an  evil  eye;"  the  envio.is  in  m. 
SI  Of  a  desperate  man. 


PROVERBS      XXIX.  341 

25.  He  that  boasteth,  and  puffeth  up  himself,^^  stirreth  up  quar- 
rels :  but  he  that  trusteth  in  the  Lord,  shall  be  healed.^^ 

26.  He  that  trusteth  in   his  own  heart,  is  a  fool :   but  he  that 
walketh  wisely,  he  shall  be  saved.^ 

27.  He  that  giveth  to  the  poor,  shall  not  want :  he  that  despiseth 
his  entreaty,  shall  suffer  indigence.^ 

28.  When  the  wicked  rise  up,^^  men  shall  hide  themselves  :^^  when 
they  perish,  the  just  shall  be  multiplied. 


CHAPTER    XXIX. 

The  man  that  with  a  stiff  neck  despiseth  him  that  reproveth  him,^ 
shall  suddenly  be  destroyed :  and  health  shall  not  follow  him.^ 

2.  When  just  men  increase,^  the  people  shall  rejoice :  when   the 
wicked  shall  bear  rule,  the  people  shall  mourn. 

3.  A  man  that  loveth  wisdom,   rejoiceth  his  father:  but  he  that 
maintaineth^  harlots,  shall  squander  away  his  substance. 

4.  A  just  king  setteth  up  the  land:  a  covetous  man^  shall  destroy 
it. 

5.  A  man  that  speaketh  to  his  friend  with  flattering  and  dissem- 
bling words,^  spreadeth  a  net  for  his  feet. 

6.  A  snare  shall  entangle  the  wicked  man  when  he  sinneth :''  and 
the  just  shall  praise  and  rejoice. 

7.  The  just  taketh  notice  of  the  cause  of  the  poor  :^  the  wicked  is 
A^oid  of  knowledge.^ 


32  These  are  two  translations  of  the  same  term. 

33  II.  p.  "  Made  fat,"  enriched,  blessed. 

3*  From  the  dangers  into  which  the  self-confident  man  rushes. 

35  R.  V.     P.  "  He  that  hideth  his  eyes  shall  have  many  a  curse." 

36  To  places  of  authority. 

37  Through  fear. 

1  II.  "  The  man  of  reproofs  who  hardeneth  his  neck."    P.  "  He  that  being  often  reproved."    The  man 
who  is  the  subject  of  reproofs. 

2  There  shall  be  no  health— no  remedy  for  him.    His  destruction  is  inevitable. 

3  When  they  are  in  power. 

*  That  is  delighted  with  their  company.    Luke  xv.  13. 

5  The  Hebrew  terms  here  mean:  "a  man  of  tributes  :"^  a  king  who  is  wholly  intent  on  exactions. 
P.  "  Ho  that  receiveth  gifts." 

6  H.  P.  «  A  man  that  flattereth." 

7  R.  V. 

8  He  interests  himself  in  their  behalf. 

B  He  takes  no  cognizance  of  their  wronga. 


342  PROVERBS      XXIX, 

8.  Scoffers^*'  bring  a  city  to  ruin :"  but  wise  men  turn  away  wrath.^^ 

9.  If  a  wise  man  contend  Avitli  a  fool,^^  whether  he  be  angry,  or 
kugh,  he  shall  find  no  rest.^^ 

10.  Blood-thirsty  men  hate  the  upright:  but  just  men  seek  his 
soul.^^ 

11.  A   fool   uttereth   all  his  mind:    a  wise  man  deferreth,   and 
keepeth^*^  it  till  afterwards. 

12.  A  prince  that  gladly  heareth  lying  words,^^  hath  all  his  servants 
wicked. 

13.  The  poor  man  and  the  creditor^^  have  met  one  another:  the 
Lord  is  the  enlightener  of  them  both. 

14.  The  king  that  judgeth  the  poor  in  truth,^^  his  throne  shall  be 
established  forever. 

15.  The  rod  and  reproof  give  wisdom :  but  the  child  that  is  left 
to  his  own  will,^^  bringeth  his  mother  to  shame. 

16.  When  the  wicked  are  multiplied,  crimes  shall  increase :  but 
the  just  shall  see  their  downfall. 

17.  Correct  thy  son :  and  he  shall  refresh  thee,  and  shall  give 
delight  to  thy  soul. 

18.  When  prophecy^^  shall   fail,   the  people   shall   be   scattered 
abroad :  but  he  that  keepeth  the  law,  is  blessed. 

19.  A  slave  will  not  be  corrected  by  words  :^^  because  he  under- 
standeth  what  thou  sayest,^^  and  will  not  answer. 

20.  Hast  thou  seen  a  man  hasty  to  speak  ?  folly  is  rather  to  be 
looked  for,  than  his  amendment.^* 

21.  He  that  nourisheth  his  servant  delicately  from  his  childhood, 
afterwards  shall  find  him  stubborn.^ 


10  p.  "  Scornful  men."  ^  Light  a  fire  in  a  city — stir  up  discord. 

12  Appease  God,  and  also  the  rulers. 

13  To  reclaim  him. 

1*  Whatever  tone  he  may  take,  whether  of  severity,  or  pleasantry,  he  will  not  succeed  in  gaining  over 
the  sinner  to  virtue. 

15  To  protect  and  favor  him.    The  phrase  ordinarily  means  to  make  attempts  against  the  life  of 
another. 

16  The  two  verhs  are  employed  to  represent  one  Hebrew  term. 
"  R.  V. 

18  H.  "The  man  of  oppressions:"  the  oppressive  usurer.    Supra  xxii.  2.    P.  "The  deceitful  man." 

19  Justly. 

20  The  Vulgate  properly  adds  "  to  his  own  will,"  to  explain  the  force  of  the  verb,  as  R.  observes. 

21  II.  P.  "  Where  there  is  no  vision,"  prophecy  is  meant ;  where  there  is  no  prophet — no  one  divinely 
instructed  and  authorized  to  teach  others,  the  people  are  without  moral  restraint. 

22  Chastisement  is  necessary. 

23  The  Vulgate  justly  adds  :  "what  thou  sayest,"  R. 

2*  II.  P.  "  There  is  more  hope  of  a  fool,  rather  than  of  him."     Supra  xxii.  29  :  xxvi.  12. 
25  The  Hebrew  term,  which  only  occurs  in  this  place,  is  taken  to  mean  "  a  son."    The;.slave  too  fondly 
caressed,  at  last  claims  the  rights  of  a  son. 


PROVERBS      XXX. 


343 


22.  A  passionate  man  provoketh  quarrels :  and  lie  that  is  easily- 
stirred  up  to  wrath,  shall  be  more  prone  to  sin.^^ 

23.  Humiliation  followeth  the  proud :  and  glory  shall  uphold  the 
humble  of  spirit.^ 

24.  He  that  is  partaker  with  a  thief,  hateth  his  own  soul  :^  he 
heareth  one  putting  him  to  his  oath,  and  discovereth  not.^ 

25.  He  that  feareth  man,  shall  quickly  fall :  he  that  trusteth  in 
the  Lord,  shall  be  set  x)n  high.^ 

26.  Many  seek  the  face  of  the  prince  :*^  but  the  judgment  of 
every  one  cometh  forth  from  the  Lord.*^ 

27.  The  just  abhor  a  wicked  man :  and  the  wicked^  kathe  them 
that  are  in  the  right  way. 

The  son  that  keepeth  the  word,  shall  be  free  from  destruction-** 


CHAPTER    XXX,     ' 

THE   WISE    MAN   THINKETH   HITMBLT   OF    HIMSELT.       HIS    PRAYEE,    AND    SENTIMENTS 
UPON   CERTAIN   VIRTUES    AND   VICES. 

The  words  of  Gatherer,  the  son  of  Yomiter.^  The  vision^  which 
the  man  spake,  with  whom  Grod  is,*  and  who  being  strengthened  by 
God,  abiding  with  him,  said : 

2.  I  am  the  most  foolish  of  men  :*  and  the  wisdom  of  men  is  not 
with  me. 


28  Causes  much  am. 
^  Matt,  xxiii.  12. 

28  Is  an  enemy  to  himself:  exposes  his  own  life. 

29  By  concealing  the  crimes  of  which  he  is  cognizant,  when  questiojied  Ijy  the  juc|ge,  he  Is  liabl«  to 
p«nishment.    Ler.  v.  1. 

30  Be  placed  out  of  danger. 

^1  Appealing  to  his  justice,  or  bounty. 
32  God  overrules  the  counsels  of  kings. 
^  This  sentence  is  not  in  the  Hebrew. 

1  "  The  words  of  Agur,  son  of  Jakeh."  The  Vulgate  gives  the  interpretation  of  tlie  names :  but  Rose»- 
miiller  maintains  that  they  are  proper  names,  and  that  the  latter  cannot  be  derived  from  the  verb, 
which^ignifies  to  vomit.  Some  suppose  Agur  to  be  the  collector  of  these  proverbs  uttered  by  Solomon, 
wlio  is  generally  believed  to  be  tlie  author  of  these  twolast  ■chapters.  Their  inspiration,  as  well  as  of  the 
preceding,  admits  of  no  doubt. 

2  The  prophetic  oracle. 

3  "  To  Ithiel."  The  Vulgate  ti'anslates  the  name,  which  is  immediately  repeated  witTi  the  addition  of 
another :  -'to  Ithiel  and  to  Dccal."  These  may  have  been  disciples  of  Agur.  The  latter  term  is  rendered 
by  the  Vulgate  "  strengthened." 

*  The  sacred  writer  speaks- of  himself,  abstracting  fr9m  the  divine  light  which  lie  received.  He  feels 
that  compared  with  the  astute  and  sagacious,  lie  would  appear  as  a  fool.  St.  Gregory  of  Nazianzum, 
fiays:  "Solomon  intimates  that  he  has  no  prudence  of  his  own;  but  that  he  has  received  perfect  and 
divine  wisdom  from  above."    Or.  xxix. 


344  PEOVERBS      XXX. 

8.  I  have  not  learned  wisdom,  and  have. not^  known  the  science 
of  saints. 

4.  Who  hath  ascended  up  into  heaven,  and  descended  ?^  who  hath 
held  the  winds  in  His  hands  ?  who  hath  bound  up  the  waters 
together  as  in  a  garment  ?  who  hath  raised  up^  all  the  borders  of 
the  earth  ?  what  is  His  name,  and  what  is  the  name  of  His  Son,  if 
thou  knowest? 

5.  Every  word  of  God*  is  fire-tried  :^  he  is  a  buckler  to  them  that 
hope  in  Him. 

6.  Add  not  any  thing  to  His  words,  lest  thou  be  reproved,  and 
found  a  liar.^'^ 

7.  Two  things  I  have  asked  of  thee ;  deny  them  not  to  me  before 
I  die. 

8.  Remove  far  from  me  vanity  and  lying  words.  Give  me  neither 
beggary,  nor  riches  :  give  me  only  the  necessaries  of  life  : 

9.  Lest  perhaps  being  filled,  I  should  be  tempted  to  deny,  and 
say :  Who  is  the  Lord  ?  or  being  compelled  by  poverty,  I  should 
steal,^^  and  forswear^^  the  name  of  my  God. 

10.  Accuse  not  a  servant  to  his  master,  lest  he  curse  thee,  and 
thou  MV^ 

11.  There  is  a  generation^^  that  curseth  their  father,  and  doth 
not  bless  their  mother. 

12.  A  generation,  that  are  pure  in  their  own  eyes,  and  yet  are 
not  washed  from  their  filthiness. 

13.  A  generation  whose  eyes  are  lofty,  and  their  eyelids  lifted  up 
on  high. 

14.  A  generation,  that  for  teeth  hath  swords,  and  grindeth  with 
its  jaw-teeth,^^  to  devour  the  needy  from  off  the  earth,  and  the 
poor  from  among  men. 


5  The  negation  is  not  repeated  in  the  text;  but  is  understood.  He  cannot  be  thought  to  deny  having 
any  knowledge,  or  wisdom,  but  that  perfect  knowledge  which  would  enable  him  to  solve  all  the  difficulties 
that  the  divine  works  and  counsels  present. 

6  To  examine  and  report  the  secrets  of  the  Deity.  It  may  be  that  the  mystery  of  the  Incarnatioii 
was  present  to  the  contemplation  of  the  sacred  writer. 

'  Established. 

8  The  Creator  and  Supreme  Ruler  is  plainly  referred  to.  His  Son,  coequal  and  coeternal,  seems  also 
to  be  had  in  view. 

9  Pure  as  gold,  purified  by  .fire.  'Ps.  xi.  7  :  xvii.  31. 
i»  Deut.  iv.  2:  xii.  32, 

11  R.  V. 

12  Profane. 

IS  The  curse  of  the  slave  unjustly  accused,  might  be  followed  by  the  divine  visitati&n  on  the  false 
accuser ;  although  God  punishes  not  in  consequence  of  the  curse,  but  of  the  injustice. 
1*  A  class  of  men. 
i»  Men  greedy  to  oppress. 


PROVERBS      XXX.  345 

15.  The  horse-leech  hath  two  daughters^^  that  say  :  Bring,  bring. 
There  are  jfchree  things  that  never  are  satisfied :  and  the  fourth 

never  saith :  It  is  enough. 

16.  Hell,^''  and  the  mouth  of  the  womb,^^  and  the  earth  which  is 
not  satisfied  with  water :  and  the  fire  never  saith  :  It  is  enough. 

17.  The  eje  that  mocketh  at  his  father,  and  that  despiseth  the 
labor  of  his  mother  in  bearing  him,^^  let  the  ravens  of  the  brooks 
pick  it  out,^  and  the  young  eagles  eat  it. 

18.  Three  things  are  hard  to  me :  and  the  fourth  I  am  utterly 
ignorant  of. 

19.  The  way  of  an  eagle  in  the  air,  the  way  of  a  serpent  upon  a 
rock,  the  way  of  a  ship  in  the  midst  of  the  sea,  and  the  way  of  a 
man  in  youth.^^ 

20.  Such  is  also  the  way  of  an  adulterous  woman,  who  eateth, 
and  wipeth  her  mouth,  and  saith :  I  have  done  no  evil.^^ 

21.  By  three  things  the  earth  is  disturbed:  and  the  fourth  it 
cannot  bear : 

22.  By  a  slave  when  he  reigneth ;  by  a  fool  when  he  is  filled  with 
meat; 

23.  By  an  odious  woman  when  she  is  married ;  and  by  a  bond- 
woman when  she  is  heir  to  her  mistress.^ 

24.  There  are  four  very  little  thyigs  of  the  earth ;  and  they  are 
wiser  than  the  wise  :^^ 

25.  The  ants,  a  feeble  people,^  which  provide  themselves  food  in 
the  harvest : 

26.  The  rabbit,^  a  weak  people,  which  maketh  its  bed  in  the 
rock: 

27.  The  locust  hath  no  king,  yet  they  all  go  out  by  their  bands : 


16  The  desires  of  gain  are  represented  as  daughters  of  the  horse-leech,  which  is  not  satisfied  with  the 
blood  which  it  has  already  sucked,  but  still  continues  to  suck. 
"  The  region  of  the  departed  is  always  ready  to  receive  new  inhabitants. 

18  n.  "  The  closed  womb."    The  barren  woman  desires  offspring. 

19  P.  "  Despiseth  to  obey."    The  son  who  resists  her  commands. 

20  The  ravens  are  known  to  pick  the  eye,  in  preference  to  any  other  part  of  the  dead  body.  The 
meaning  is,  that  the  disobedient  son  may  suffer  an  ignominious  death,  and  that  his  body  may  be  left 
exposed  to  birds  of  prey. 

21  P.  "  With  a  maid."  The  meaning  seems  to  be,  that  the  procreation  of  children  is  an  inexplicable 
mystery  of  nature.    It  may  also  mean  that  the  corruption  of  a  maid  may  not  easily  be  ascertained. 

22  She  dissembles  her  crimoi  and  flatters  herself  with  security. 

23  All  such  persons  become  haughty  and  overbearing. 

2*  They  practically  exhibit  wisdom :  instinct  prompts  them  to  do  what  is  most  beneficial  to  them. 
25  This  term  is  applied  to  fishes,  by  Virgil  Georg.  iv.  430. 

28  The  term  denotes  according  to  St.  Jerome,  a  small  animal  of  Palestine  not  larger  than  a  hedge-hog. 
It  cuts  holes  in  rocks,  and  hides  in  them. 


346  PROVERBS      XXXI. 

28.  The  stellion  supporteth  itself  on  hands,^^  and  dwelleth  in 
kings'  houses.^^ 

29.  There  are  three  things,  which  go  well,  and  the  fourth  that 
walketh  happily : 

80.  A  lion,  the  strongest  of  beasts,  who  hath  no  fear  of  any- 
thing he  meeteth; 

31.  A  cock^^  girded  about  the  loins ;  and  a  ram ;  and  a  king, 
whom  none  can  resist.^ 

32.  There  is  that  hath  appeared  a  fool  after  he  was  lifted  up  on 
high :  for  if  he  had  understood,  he  would  have  laid  his  hand  upon 
his  mouth.^^ 

38.  And  he  that  strongly  squeezeth  the  paps^^  to  bring  out  milk, 
straineth  out  butter :  and  he  that  violently  bloweth  his  nose, 
bringeth  out  blood :  and  he  that  provoketh  wrath,  bringeth  forth 
strife.^ 


CHAPTER    XXXI. 

AN    EXHOETATION   TO    CHASTITY,    TEMPERANCE,    AND   WORKS    OF    MERCY;    WITH   THE 
PRAISE    OP   A  WISE   WOMAN. 

The  words  of  king  Lamuel.^  The  vision^  wherewith  his  mother 
instructed  him. 

2.  What,^  0  my  beloved  ;*  what,  0  the  beloved  of  my  womb  ;^ 
what,  0  the  beloved  of  my  vows  ?^ 


27  H.  "The  stellion  taketh  hold  with  her  hands" — her  claws.  She  catches  flies  and  spiders.  P.  has 
the  spider;  but  R.  says  that  an  animal  of  the  stellion  species  is  meant. 

28  It  dwells  in  the  holes  of  walls,  in  royal  palaces,  as  well  as  in  humbler  habitations. 

29  So  the  ancients  generally  understood  it.  R.  nevertheless,  conjectures  that  that  the  term  designates 
the  war-horse,  whose  loins  are  strong,  and  held  tight  by  a  belly-band. 

30  H.  "The  people  with  him."  A  king  or  ruler,  at  the  head  of  his  people  is  a  grand  spectacle. 
R.  so  interprets  the  text;  which  view  is  conformable  to  the  Chaldee  version.  P.  "a  king  against  whom 
there  is  no  rising  up." 

31  "If  thou  hast  done  foolishly  in  lifting  up  thyself,  or  if  thou  hast  thought  evil,  lay  thy  hand  upon 
thy  mouth."  The  text  is  understood  of  one  who  foolishly  indulges  a  vindictive  spirit,  and  designs  evil 
against  his  enemy.    He  is  warned  tO  put  his  hand  on  his  mouth,  and  repress  every  expression  of  anger. 

32  "  The  churning  of  milk." 

33  R.  V. 

1  Some  think  that  this  name  was  given  to  Solomon.  It  is  not  easy  to  determine  its  meaning.  The 
text  has :  "  Words  to  Lamuel  the  king."    His  mother  is  represented  as  addressing  him. 

2  H.  "The  burden"  or  prophetic  sayings. 

3  This  supposes  something  understood :  What  shall  I  say  to  thee  ? 

4  H.  P.    "My  son." 

5  H.  P.  "  The  eon  of  my  womb." 

*  H.  P.  "  The  son  of  my  vows."    Object  of  my  prayers  and  solicitude. 


PROVERBS      XXXI.  347 

8.  Give  not  thy  substance^  to  women,  and  thy  riches  to  destroy 
kings.  ^ 

4.  Give  not  to  kings,  0  Lamuel,  give  not  wine  to  kings :  because 
there  is  no  secret  where  drunkenness  reigneth  :^ 

5.  And  lest  they  drink  and  forget  judgments,^^  and  pervert  the 
cause  of  the  children  of  the  poor.^^ 

6.  Give  strong  drink  to  them  that  are  sad,  and  wine  to  them  that 
are  grieved  in  mind : 

7.  Let  them  drink,  and  forget  their  want,  and  remember  their 
sorrow  no  more.^^ 

8.  Open  thy  mouth  for  the  dumb,^^  and  for  the  causes  of  all  the 
children  that  pass.^^ 

9.  Open  thy  mouth ;  decree  that  which  is  just ;  and  do  justice  to 
the  needy  and  poor. 

10.  Who  shall  find  a  valiant  woman  ?^^  far,  and  from  the  uttermost 
coasts^^  is  the  price  of  her. 

11.  The  heart  of  her  husband  trusteth  in  her ;  and  he  shall  have 
no  need  of  spoils.^'' 

12.  She  will  render  him  good,  and  not  evil,  all  the  days  of  her 
life. 

13.  She  hath  sought  wool  and  flax,  and  hath  wrought  by  the 
counseP^  of  her  hands. 

14.  She  is  like  the  merchant's  ship ;  she  bringeth  her  bread  from 
afar.^^ 


'  Thy  strength  and  wealth. 

•  H.  P.  "  Thy  ways  to  that  which  destroyeth  kings."  Give  not  yourself  to  pleasure,  to  the  inordinate 
love  of  women,  which  is  the  ruin  of  kings. 

9  P.  "  Nor  for  princes,  strong  drink."  The  Vulgate  had  a  different  reading,  prohably  D^H  H? 
"  There  are  no  secrets :"  instead  of  D^Jin*?  "for  princes." 

10  Right  and  justice. 

11  The  poor  and  afflicted  are  called  children  of  poverty  and  affliction. 

12  This  must  be  understood  of  moderate  draughts,  granted  through  pity,  to  the  afflicted,  that  they  may 
be  relieved  from  extreme  sorrow,  but  without  losing  the  use  of  their  reason. 

IS  Plead  the  cause  of  him  who  dares  not  plead  his  own. 

1*  H.  "Of  passage."  R.  understands  forlorn  orphans,  whose  parents  left  them  unprotected.  P.  "Of 
all  such  as  are  appointed  for  destruction." 

15  The  description  which  follows,  of  an  industrious  housewife,  is  contained  in  twenty  two  verses,  each 
beginning  with  a  letter  of  the  Hebrew  alphabet  in  regular  order.  A  woman  of  distinguished  merit  is 
chiefly  praised  for  the  fulfillment  of  her  domestic  duties. 

16  H.  P.  "Her  price  is  far  above  rubies."  Her  value  is  like  that  of  some  precious  article  imported  from 
a  distance:  it  exceeds  rubies. 

IT  Her  industry  plentifully  supplies  all  necessaries  for  the  family.  Her  husband  need  not  seek  spoils, 
as  there  is  no  want  at  home. 

1'  H.  P.  "  Willingly  with  her  hands."    The  readiness  with  which  she  works  is  thus  represented. 

19  When  necessarj',  she  procures  provisions  from  a  distance ;  or  providing  means  at  home  for  their 
purchase,  she  gives  her  family  the  advantages  which  commerce  affords  to  others. 


348  PROVERBSXXXI. 

15.  And   she  hath  risen  in  the  night,^*^  and  give  prey^^  to  her 
household,  and  victuals^^  to  her  maidens. 

16.  She  hath  considered  a  field,  and  bought  it  :^^   with  the  fruit  of 
her  hands^^  she  hath  planted  a  vineyard. 

17.  She  hath  girded  her  loins^^  with  strength,  and  hath  strength- 
ened her  arm.^^ 

18.  She  hath  tasted  and  seen^^  that  her  traffic  is  good  :^^  her  lamp 
shall  not  be  put  out  in  the  night.^^ 

19.  She  hath  put  out  her  hand  to  strong  things  :^°  and  her  fingers 
have  taken  hold  of  the  spindle. 

20.  She  hath  opened  her  hand  to  the  needy,  and  stretched  out  her 
hands  to  the  poor. 

21.  She  shall  not  fear  for  her  house  in  the  cold  of  snow:  for  all 
her  domestics  are  clothed  with  double  garments  :^^ 

22.  She  hath  made  for  herself  clothing  of  tapestry :  fine  linen 
and  purple  is  her  covering.^^ 

23.  Her  husband  is   honorable  in   the  gates,^^   when   he    sitteth 
among  the  senators  of  the  land. 

24.  She  made  fine  linen,  and  sold  it ;  and  delivered  a  girdle  to  the 
Chanaanite.^* 

25.  Strength  and  beauty  are  her  clothing:'^  and  she  shall  laugh 
in  the  latter  day.^*^ 

26.  She  hath   opened   her  mouth   to^''   wisdom,    and   the   law  of 
clemency^^  is  on  her  tongue. 


20  Before  day. 

21  Food. 

22  Their  daily  allowance.    The  Hebrew  may  mean :  their  task. 

23  After  mature  reflection. 

21  With  the  money  which  her  industry  gained. 

25  Fixed  her  dress  in  a  way  to  work  without  hindrance. 

26  Used  it  strenuously  at  work. 

27  Only  the  former  verb  is  in  the  text,  the  other  is  added  by  the  interpreter  to  give  the  meaning  more 
fully. 

28  Profitable. 

29  She  spends  a  considerable  portion  of  the  night  at  work. 

30  The  Hebrew  term  is  now  translated  :  "  distafi"." 

31  P.  "  Scarlet."  R.  maintains  the  correctness  of  the  Vulgate.  The  Vulgate  reading  differs  in  its 
punctuation  from  the  received  text.  He  remarks  that  scarlet  robes  did  not  suit  the  whole  family,  and 
were  not  peculiarly  serviceable  against  the  cold. 

32  Elegant  robes  suited  to  her  rank. 

33  Where  the  tribunals  were  held.  Being  free  from  domestic  care,  he  devoted  himself  to  his  public 
duties. 

34  The  name  was  used  for  any  merchant,  since  the  Chanaanites,  who  lived  on  the  sea  coast,  were 
engaged  in  commerce. 

35  She  is  clothed  with  strength  and  beauty,  because  her  energy  and  becoming  manners  attract  general 
admiration. 

86  She  is  without  anxiety  as  to  what  may  happen,  since  she  is  abundantly  provided. 

ST  « With."    Wisely.  88  H.  P.  "  Of  kindness."    Her  words  are  mild  and  concilatory. 


PROVERBS      XXXI.  349 

27.  She  hath  looked  well  to  the  paths  of  her  house,^^  and  hath' 
not  eaten  her  hread  idle. 

28.  Her  children  rose  up,^  and  called  her  hlessed :  her  husband, 
and  he  praised  her. 

29.  Many  daughters*^  have  gathered  together  riches  :^  thou  hast 
surpassed  them  all. 

30.  Favor  is  deceitful,   and  beauty  is  vain  :^  the    woman  that 
feareth  the  Lord,  she  shall  be  praised.^* 

31.  Give  her  of  the  fruit  of  her  hands  :  and  let  her  works  praise 
her  in  the  gates. *^ 


39  To  her  domestics  and  children,  and  to  all  that  regards  the  family.  « 

«  H.  P.  "  Arise  up." 

<i  This  is  the  praise  given  by  the  husband.  Many  women  have  managed  their  household  affairs  well  . 
The  term  daughters  is  taken  for  women. 

«  P.  "  Have  done  virtuously  "—strenuously.    See  Ruth  iv.  2. 

<3  The  concluding  verses  present  the  reflections  of  the  sacred  writer. 

**  Although  her  industry  and  domestic  management  are  praised,  the  fear  of  God  is  the  source  of  her 
energy,  and  of  the  blessing  which  crowns  it. 

<fi  In  the  public  assemblies  let  her  praises  be  proclaimed. 


ECCLESIASTES 


INTRODUCTION 


The  term  Ecclesiastes,  by  wliicli  this  book  is  designated,  corres- 
ponds to  the  Hebrew  name,  which  means  one  who  addresses  an 
assembly.  It  is  here  applied  to  the  author,  who  instructs  his 
readers,  by  setting  before  them  a  collection  of  wisfe  maxims,  and 
giving  them  the  fruits  of  his  experience,  that  they  may  know  the 
vanity  of  earthly  enjoyments.  The  Hebrew  noun  nSnp  has  a  femi- 
nine termination ;  which  may  have  reference  to  Wisdom,  of  which 
the  writer  is  the  organ.  This  book  has  been  regarded,  both  by 
Jews  and  Christians,  as  the  work  of  Solomon,  since  in  the  beginning, 
the  author  declares  himself  the  son  of  David,  and  styles  himself 
king  of  Jerusalem,  and  throughout  he  speaks  of  his  riches,  buildings, 
works,  writings  and  parables,  in  terms  which  suit  that  monarch. 
Some  think  that  it  was  written  after  his  fall  and  repentance ;  which 
they  infer  from  the  fact,  that  the  author  proclaims  his  experience  of 
the  pleasures  of  life,  and  declares  their  vanity :  but  as  the  conver- 
sion of  Solomon  was  considered  by  the  Fathers  as  doubtful,  many 
argue  that  they  must  not  have  believed  that  this  book  was  written 
after  his  fall,  since  it  would  afford  convincing  proof  of  his  con- 
version. Besides,  it  seems  unlikely  that  the  Holy  Ghost  should 
have  chosen  a  man  just  emerging  from  sensuality  to  be  His  organ. 
Grotius,  Rosenmiiller,  and  other  critics,  venture  to  question  whether 
Solomon  be  the  author,  and  allege  some  Chaldee  and  Aramaic  forms 
of  words,  which  occur  in  it,  to  prove  that  it  is  of  much  later  date, 
when  such  terms  passed  from  popular  use  to  written  compositions. 
They  also  rely  on  the  discrepancy  of  style  between  it  and  the  book 
of  Proverbs,  of  which  Solomon  is  the  acknowledged  author.  Hirzel, 
however,  shows  that  Ghaldaisms  are  discovered  in  all  the  books  of 
the  Old  Testament.^  Although  an  inspired  writer  of  a  later  date 
might  have  assumed  the  character  of  Solomon,  according  to  Oriental 
usage,  to  illustrate  a  divine  maxim  by  his  example,  yet  we  venture 


1  Comment,  de  ChaUlaism.  biblici  origine  et  attctoritdte  critica,  Lips,  1830. 

23 


354  INTR  OD  TJCTIO  1^. 

not  to  recede  from  the  common  sentiment.  Philastrius  informs  us 
that  some  ancient  heretics  rejected  this  book  altogether,  as  favoring 
Epicurean  views.  Theodorus,  of  Mopsuestia,  doubted  of  its  inspira- 
tion, regarding  it  as  the  fruit  of  the  experience  and  natural  wisdom 
of  the  author.  Protestants  generally  receive  it  as  one  of  the 
inspired  writings,  such  as  it  has  been  invariably  regarded  by  the 
Church.  It  presents  the  views  entertained  by  worldlings  of  life,  its 
pleasures  and  pursuits,  the  vanity  of  which  it  loudly  proclaims. 
The  difficulties  and  apparent  contradictions  which  startle  the  reader, 
arise  from  a  statement  of  the  thoughts  which  present  themselves  to 
the  carnal  mind,  which,  however,  are  all  summarily  corrected  by 
the  repetition  of  the  gre^t  truth,  wherewith  the  investigation  com- 
mences, that  all  is  vanity  and  affliction  of  spirit. 


BOOK  or  ECCLESIASTES. 


CHAPTER     I 


THE   VANITY   OF    ALL   TEMPORAL    THINGS. 


The  words  of  Ecclesiastes,  the  son  of  David,  king  of  Jerusalem. 

2.  Vanity  of  vanities/  said  Ecclesiastes :  vanity  of  vanities,  and 
all  is  vanity. 

3.  What  profit^  hath  a  man  of  all  his  labor,  that  he  taketh  under 
the  sun  ? 

4.  A  generation  passeth  away,  and  a  generation  cometh :  but  the 
earth  standeth^  forever* 

5.  The  sun  riseth,  and  goeth  down,  and  returneth  to  his  place : 
and  there  rising  again, 

6.  Maketh^  his  round  by  the  south,  and  turneth  again  to  the 
north  :^  the  wind  goeth  forward  surveying  all  places  round  about, 
and  returneth  to  his  circuits : 

7.  All  the  rivers  run  into  the  sea  :  yet  the  sea  doth  not  overflow  : 
unto  the  place  from  whence  the  rivers  come,  they  return,  to  flow  again.^ 


1  This  is  a  Hebrew  form  of  expressing  the  superlative  degree:  Most  vain  thing ! 

2*  What  gain  has  he  from  his  labor?  After  the  toils  of  life  little-enjoyment  remains :  "  what  doth  it 
profit  a  man,  if  he  gain  the  whole  world,  and  lose  his  own  soul  ?"    Matt.  xvi.  26. 

3  Remains  in  its  place.  This  does  not  determine  any  thing  as  to  its  relations  to  the  sun.  The  per- 
manent existence  of  the  earth  is  contrasted  with  the  changes  that  take  place  on  its  surface. 

*  The  way  of  the  sun's  return  to  the  East  was  unknown  to  the  Jews,  who  made  no  attempt  to  explain 
it.  St.  Jerome  says:  '-'The  sun,  which  was  given  to  men  to  afford  them  light,  daily  indicates  the 
destruction  of  the  world,  by  his  rising  and  setting.  After  he  has  dipped  his  burning  wheel  in  the  ocean, 
he  returns  by  ways  unknown  to  us  to  the  place  whence  he  set  out,  and  having  finished  his  nightly  course, 
he  again  eagerly  issues  forth  from  his  chamber." 

6  This  may  refer  to  the  annnal  motion  of  the  sun  in  the  ecliptic  :  but  RosenmuUer  understands  it  of 
the  wind,  which  constantly  changes  its  direction,  and  sometimes  takes  a  circular  course. 

6  The  waters  make  for  themselves  various  outlets.  Some  also  are  attracted  by  the  heat  of  the  sun, 
and  are  dissolved  in  thin  air,  afterwards  descending  in  a  condensed  state  to  fertilize  the  earth  with- rain, 
or  cover  it  with  a  snowy  mantle. 


356  ECCLESIASTESI. 

8.  All  things  are  hard  -J  man  cannot  explain  them  by  word  :^  The 
eye  is  not  filled  with  seeing,  neither  is  the  ear  filled  with  hearing.® 

9.  What  is  it  that  hath  been  ?  the  same  thing  that  shall  be.  "What 
is  it  that  hath  been  done  ?  the  same  that  shall  be  done. 

10.  Nothing  under  the  sun  is  new:  neither  is  any  man  able  to 
say  :  Behold,  this  is  new :  for  it  hath  already  gone  before,  in  the  ages 
that  were  before  us.^'' 

11.  There  is  no  remembrance  of  former  things  :^^  nor  indeed  of 
these  things  which  hereafter  are  to  come,  shall  there  be  any  remem- 
brance with  them  that  shall  be  in  the  latter  end. 

12.  I,  Ecclesiastes,  was  king  over  Israel  in  Jerusalem  ;^^ 

13.  And  I  proposed  in  my  mind  to  seek  and  search  out  wisely^^ 
concerning  all  things  that  are  done  under  the  sun.^^  This  painful 
occupation  hath  God  given  to  the  children  of  men,  to  be  exercised 
therein. 

14.  I  have  seen  all  things  that  are  done  under  the  sun :  and  behold 
all  is  vanity,  and  vexation  of  spirit.^^ 

15.  The  perverse  are  hard  to  be  corrected ;  and  the  number  of 
fools^^  is  .infinite. 

16.  I  have  spoken  in  my  heart,^^  saying :  Behold,  I  am  become 
great,  and  in  wisdom  I  have  gone  beyond  all  that  were  before  me 
in  Jerusalem :  and  my  mind  hath  contemplated  many  things  wisely, 
and  I  have  learned. 

17.  And  I  have  given  my  heart  to  know  prudence,  and  learning,^^ 
and  errors,  and  folly :  and  I  have  perceived  that  in  these  also  there 
was  labor,^^  and  vexation  of  spirit, 

18.  Because  in  much  wisdom  there  is  much  indignation  '}^  and  he 
that  addeth  knowledge,  addeth  also  labor.^^ 


7  «  Wearied,"  as  it  were,  by  constant  vicissitudes. 

8  Language  cannot  fully  explain  the  constant  revolutions  of  all  nature. 

9  The  senses  of  man  are  never  fully  gratified. 

10  The  general  order  of  things  is  the  same  as  in  all  preceding  times,  although  events  take  place  having 
some  novelty  of  character.  • 

11  Many  things  are  now  deemed  novel,  because  the  remembrance  of  former  events  has  not  been 
preserved. 

12  This  is  affirmed  to  give  greater  weight  to  his  instructions. 

13  H.  P.  "  By  wisdom."    R.  V. 

1*  H.  P.  "  Heaven."  Several  manuscripts  of  De  Rossi,  and  some  versions  have  « the  sun,"  as  in  v.  3, 
10,  14. 

15  St.  Jerome  so  rendered  the  text  under  the  direction  of  a  Jewish  teacher.  The  Chaldee  version 
agrees:  Leeser,  "  a  torture  of  the  spirit,"  Some  moderns  translate  it  a  feeding  on  wind,  a  vain  and 
useless  eifort.    Osee  xii.  1.  16  H.  P.  "And  that  which  is  wanting  cannot  be  numbered." 

17  Thought  within  myself.  is  p.  «  And  to  know  madness." 

1*  The  text  has  no  corresponding  term.  20  Any  vehement  emotion  may  be  understood. 

21  "Pain."  The  study  of  wisdom  is  attended  with  much  difficulty,  and  mental  effort.  Although  it 
affords  pleasure,  it  requires  privations,  and  creates  anxious  feeling. 


ECCLESIASTES      II.  35T 


CHAPTER    II. 

THE   VANITY   OF    PLEASURES,    RICHES   AND    WORLDLY   LABORS. 

I  SAID  in  my  heart :  I  will  go,^  and  abound  with  delights,^  and 
3njoy  good  things.^     And  I  saw  that  this  also  was  vanity. 

2.  Laughter  I  counted  madness  :^  and  to  mirth  I  said ;  Why  art 
thou  vainly  deceived  ?^ 

3.  I  thought  in  my  heart,  to  withdraw^  my  flesh  from  wine,  that 
I  might  turn  my  mind  to  wisdom,^  and  might  avoid  folly,^  till  I 
might  see  what  was  profitable  for  the  children  of  men :  and  what 
they  ought  to  do  under  the  sun,  all  the  days  of  their  life. 

4.  I  made  me  great  works :  I  built  me  houses,  and  planted 
vineyards : 

5.  I  made  gardens  and  orchards,  and  set  them  with  trees  of  all 
kinds, 

6.  And  I  made  me  ponds  of  water,  to  water  therewith  the  wood 
of  the  young  trees  :^ 

7.  I  got  me  men  servants,  and  maid  servants ;  and  had  a  great 
family,  and  herds  of  oxen,  and  great  flocks  of  sheep,  above  all  that 
were  before  me  in  Jerusalem  :^^ 

8.  I  heaped  together  for  myself  silver  and  gold,^^  and  the  wealth 
of  kings,    and  provinces  :^^    procured  myselP^  singing   men,    and 


1  H.  p.  "Goto!"    Come! 

8  P.  "  I  will  prove  thee  with  mirth."  The  text  is  rendered  by  Jarchi :  "  I  will  make  libations  joy- 
fully."   The  Vulgate  gives  the  meaning  somewhat  freely. 

8  n.  "  See  thou  good."  P.  "  enjoy  pleasure."  He  invitee  his  heart  to  seek  for  happiness  in  worldly 
joy. 

*  Folly— madness.    P.  "  I  said  to  laughter,  it  is  mad."  6  p.  «  What  doeth  it  ?" 

6  "  To  steep  my  flesh  in  wine."  The  Hebrew  term  is  used  for  drawing,  or  laying  hold  of.  Some  think 
that  it  here  means  to  strengthen  my  flesh  with  wine;  but  others  explain  it  of  moderate  indulgence. 
P.  "  I  sought  in  my  heart  to  give  myself  unto  wine." 

I  P.  ♦'  Yet  acquainting  mine  heart  with. wisdom."  This  is  considered  parenthetical.  Whilst  using 
wine,  he  did  not  pass  the  limits  of  moderation. 

8  P.  "To lay  hold  on  folly."  This  is  connected  with  the  former  sentence,  which  stated  his  determi- 
nation to  use  wine.  To  seek  pleasure  in  it  is  folly.  By  the  change  of  a  letter  the  term  rendered  folly, 
may  mean  understanding.  The  Vulgate  reading  appears  to  have  been  somewhat  different  from  the 
received  text,  which  agrees  better  with  the  sequel.  After  having  experienced  the  distress  of  mind 
which  is  found  in  the  pursuit  of  wisdom,  Solomon  resolved  to  see  whether  the  enjoyment  of  wine,  riches 
and  other  worldly  advantages,  within  the  limits  of  the  law,  could  afford  happiness. 

9  P.  "The  wood  that  bringeth  forth  trees:"  groves  planted  for  pleasure  and  ornament. 

10  Only  David  reigned  in  Jerusalem  before  Solomon.  The  comparison  may  extend  to  men  of  wealth 
who  lived  in  that  city.  Many  manuscripts  have  the  singular  number ;  but  the  term  "  all,"  or  every  one 
makes  it  of  general  application. 

II  2  Par.  ix.  20. 

13  3  Kings  iv.  21,  24. 

13  Lecser.  ** 


358  ECCLESIASTES      II. 

singing  women,  and  the  delights   of  the  sons   of  men/*  cups  and 
vessels  to  serve  to  pour  out  wine  : 

9.  And  I  surpassed  in  riches  all  that  were  before  me  in  Jerusalem : 
my  wisdom  also  remained  with  me.^^ 

10.  And  whatsoever  my  eyes  desired,  I  refused  them  not :  and  I 
withheld  not  my  heart  from  enjoying  every  pleasure,^*^  and  delighting 
itself  in  the  things  which  I  had  prepared ;  and  esteemed  this  my 
portion,  to  make  use  of  my  own  labor.^^ 

11.  And  when  I  turned  myself  to  all  the  works  which  my  hands 
had  wrought,  and  to  the  labors  wherein  I  had  labored  in  vain,  I  saw 
in  all  things  vanity,  and  vexation  of  mind,  and  that  nothing  was 
lasting  under  the  sun.^^ 

12.  I  passed  further  to  behold  wisdom,  and  errors,  and  folly: 
(What  is  man,  said  I,  that  he  can  follow  the  king  his  master  ?)^^ 

13.  And  I  saw  that  wisdom  excelled  folly,  as  much  as  light 
difFereth  from  darkness. 

14.  The  eyes  of  a  wise  man  are  in  his  head  :^  the  fool  walketh 
in  darkness :  and  I  learned  that  they  were  to  die^^  both  alike. 

15.  And  I  said  in  my  heart :  If  the  death  of  the  fool  and  mine 
shall  be  one,  what  doth  it  avail  me,  that  I  have  applied  myself 
more  to  the  study  of  wisdom  ?  And  speaking  with  my  own  mind,  I 
perceived  that  this  also  was  vanity.^^ 

16.  For  there  shall  be  no  remembrance  of  the  wise  more  than  of 
the  fool  forever  :^^  and  the  times  to  come  shall  cover  all  things 
together  with  oblivion :  the  learned  dieth  in  like  manner  as  the 
unlearned. 


1*  Beautiful  women  are  understood  by  Rosenm tiller,  -who  translates  the  two  following  words,  "breast 
and  breasts,"  that  is  women  of  fine  breasts.  St.  Jerome,  after  Aquila,  explains  them  of  vessels  in  which 
the  wine  was  poured;  whilst  he  also  thinks,  that  they  may  mean  the  attendants  at  table,  who  poured 
the  wine  into  the  goblets,  as  the  Septuagint  renders  them. 

lo  This  is  said  lest  we  should  think  that  luxury  was  indulged.  He  enjoyed  all  this  magnificence  with 
moderation.  16  Lawful. 

17  To  enjoy  the  fruits  of  his  exertions  in  gathering  so  many  things  around  him. 

13  In  the  greatest  temporal  enjoyment,  even  moderated  by  wisdom  and  virtue,  complete  satisfaction 
Is  not  found.    Much  occurs  to  prove  that  man's  true  happiness  lies  not  therein. 

13  St.  Jerome  observes,  that  the  sacred  writer  '•'  says,  that  after  he  had  rejected  delight  and  pleasure, 
he  returned  to  the  pursuit  of  wisdom,  in  which  he  found  more  error  and  folly  than  true  and  certain 
prudence :  for  that  man  cannot  so  clearly  and  perfectly  know  the  wisdom  of  his  Creator  and  King,  as 
the  Creator  himself  knows  it."  The  text  is  very  difficult.  Grotius  renders  it :  "  Wliat  is  man  that  he 
should  conae  after  the  king,"  in  the  knowledge  of  what  has  been  already  done?  He  understands  it,  as 
if  no  one  could  make  the  experiment  under  circumstances  more  favorable  than  the  king. 

20  He  uses  them,  whilst  the  fool  goes  headlong,  as  if  he  had  no  eyes.    Prov.  xvii.  24.    Ivfra  viii.  1. 

21  The  text  does  not  name  death;  but  states  that  the  same  issue  or  end  awaits  both. 

22  The  study  of  wisdom  is  so  fiir  vain,  inasmuch  as  it  does  not  exempt  men  from  the  common  lot  of 
mortals. 

23  This  is  generally  true;  since  the  names  of  but  few  of  the  most  illustrious  arc  handed  down  to 
posterity. 


ECCLESIASTES      II.  359 

17.  And  therefore  I  was  weary  of  my  life,  when  I  saw  that  all 
things  under  the  sun  are  evil,^^  and  all  vanity  and  vexation  of  spirit, 

18.  Again  I  hated  all  my  application  wherewith  I  had  earnestly 
labored  under  the  sun ;  being  like  to  have  an  heir  after  me, 

19.  Whom  I  know  not^^  whether  he  will  be  a  wise  man  or  a  fool : 
and  he  shall  have  rule  over  all  my  labors  with  which  I  have  labored 
and  been  solicitous  :^^  and  is  there  any  thing  so  vain  ? 

20.  Wherefore  I  left  off,  and  my  heart  renounced  laboring  any 
more  under  the  sun.^'^ 

21.  For  when  a  man  laboreth  in  wisdom,  and  knowledge,  and 
carefulness,  he  leaveth  what  he  hath  gotten  to  an  idle  man :  so  this 
also  is  vanity,  and  a  great  evil. 

22.  For  what  profit  shall  a  man  have  of  all  his  labor,  and 
vexation  of  spirit,  with  which  he  hath  been  tormented  under  the 
sun? 

23.  All  his  days  are  full  of  sorrows  and  miseries  :^^  even  in  the 
night  he  doth  not  rest  in  mind :  and  is  not  this  vanity  ? 

24.  Is  it  not  better^^  to  eat  and  drink,  and  to  show  his  soul  good 
things  of  his  labors  1^  and  this  is  from  the  hand  of  God.^^ 

25.  Who  shall  so  feast  and  abound  with  delights  as  I  ?^ 

26.  God  hath  given  to  a  man  that  is  good  in  his  sight,  wisdom, 
and  knowledge,  and  joy :  but  to  the  sinner  he  hath  given  vexation, 
and  superfluous  care,  to  heap  up  and  to  gather  together,"  and  to  give 
it  to  him  that  hath  pleased  God  :^  but  this  also  is  vanity,  and  a 
fruitless  solicitude  of  mind. 


24  p,  a  Grievous  unto  me."    All  presented  liim  occasions  of  pain  and  dissatisfaction. 

25  p.  «  Who  knoweth  whether  ?  &c." 

■26  The  text  has :  "  under  the  snn."  The  term  rendered  "  soTicitous  "  literally  means  '  wise  :'  l)ut  tb« 
Interpreter  represents  its  meaning  here.    P.  "shewed  myself  wise." 

27  Rosenmuller  remarks  that  the  Vulgate  gives  the  meaning,  rather  tham  the  precise  words  of  this 
sentence. 

28  p.  "And  his  travail,  grief:"  his  labors  are  attended  with  pain  and  occasions  of  anger. 

29  The  interrogatioa  is  cot  apparent  ia  the  test,  which  Rosenmuller  translates :  "  Good  is  not  in  man, 
(that  he  eat  and  drink:"  explaining  it,  as  meaning  that  this  good,  namely  to -eat  and  drink  to  his  satis- 
faction, is  not  in  the  power  of  man,  but  is  the  gift  of  God.  St.  Jerome  understands  by  it,  tliat  there  is 
ao  good  for  man  unless  in  eating  and  drinking,  it  being  Ais^less  to  weary  himself  with  vain  pursuits, 
whilst  God  allows  him  moderately  te  enjoy  the  things  which  are  given  for  his  sustenance,  P.  "  There  is 
oothrng  better  for  a  man  than  that  ho  should  eat  and  drink,  and  that  he  should  make  his  soul  enjoy 
^ood  in  his  labor." 

30  This  is  to  satisfy  the  natural  cravings  of  appetite. 

31  The  necessaries  of  life  are  gifts  of  God. 

32  No  one  could  expect  greater  enjoyments  than  God  had  granted  to  Solomon. 
■^3  Whosoever  may  come  into  possession  of  it  in  the  order  of  Providence. 


360  ECCLESIASTES      III, 


CHAPTER    III. 

ALL   HFMAW   THIN"Gff  AKE   LIABLE   TO   PEKPETFAL   CTHANGES.      WE   AKE    TO    RUST   ON 
G0D'"S    PItOVII>EHCrE,    AND    CAST   AWAY  FKUITLERS    CAKES. 

All  tilings  have  their  season  r^  and  in  their  times  all  things^  pass 
under  heaven. 

2.  A  time  to  be  born,  and  a  time  to  die.  A  time  to  plant,  and  a 
time  to  pluck  up  that  which  is  planted. 

3.  A  time  to  kill,^  and  a  time  to  heal,  A  time  to  destroy,  and  a 
time  to  build. 

4.  A  time  to  weep,  and  a  time  to*  laugh.  A  time  to  mourn,  and 
a  time  to  dance. 

5.  A  time  to  scatter  stones,*  and  a  time  to  gather.^  A  time  to 
embrace,  and  a  time  to  be  far  from  embraces.^ 

6.  A  time  to  get,  and  a  time  to  lose.  A  time  to  keep,  and  a 
time  to  cast  away. 

7.  A  time  to  rend,''  and  a  time  to  sew.  A  time  to  keep  silence,, 
and  a  time  to  speak. 

8.  A  time  of  love,,  and  a  time  of  hatred.  A  time  of  war^  and  a 
time  of  peace. 

9.  What  profit  hath  man  of  his  labor  ?* 

10.  I  have  seen  the^  trouble,  which  God  bath  given  the  sons  of 
men,  to  be  exercised  in  it. 

11.  He  hath  made  all  things  good^*^  in  their  time^"  and  hath 
delivered  the  world  to  their  consideration,  so  that  man  cannot  find 
out  the  work  which  God  hath  made  from  the  beginning  to  the  end.^^ 


1'  Their  determmed  time  in  the  dlTine  counsela. 

2  H.  P,  "And  a  time  to  every  purpose  under  the  heaves:"  a  time  for  every  undertaking. 

3  In  the  execution  of  public  justice,  or  in  just  war. 

*  Casting  them  out  of  the  way,  as  when  a  field  is  to  be  prepared  for  ealtivatiOB. 
6  For  the  purpose  of  building  walla. 

«  1  Cor.  vii.  g. 

^  The  Jews,  when  ia  deep  grief,  rent  their  garments. 

*  What  avails  it  to  toil  with  extreme  anxiety,  since  all  things  pass  away  ? 

9  This  is  emphatic  in  the  text.  God  has  left  man  to  seareh  out  His  works  and  counseTs ;  which 
inquiry  results  in  perplexity  and  doubt,  with  much  distress  of  mind. 

10  P.  "  Beautiful,"  suitable  to  His  high  counsels. 

n  P.  "He  hath  set  the  world  in  their  heart."  The  term  translated  'world'  means  a  long  period  of 
time,  or  eternity.  Rosenmtiller  explains  the  text  of  the  insight  which  God  gives  into  His  works  in  as 
much  as  they  embrace  indefinite  periods,  or  eternity  itself.  Men  are  moved  to  consider  not  merely 
passing  events,  but  the  genefcl  order  of  Providence,  and  thus  to  acknowledge  the  justice  of  the  diviae- 
visitation. 

12^  Yet  na  man  can  comprehend  the  whole  order  of  the  divine  dispensations, 

I 


ECCLESIASTES      III.  361 

12.  And  I  have  known  that  there  was  no  better  thing  than  to 
rejoice,^^  and  to  do  welP*  in  his  life. 

13.  For  every  man  that  eateth  and  drinketh,  and  seeth  good  of 
his  labor,  this  is  the  gift  of  God. 

14.  I  have  learned  that  all  the  works  which  God  hath  made, 
continue  forever  :^^  we  cannot  add  any  thing,  nor  take  away  from 
those  things  which  God  hath  made,  that  He  may  be  feared. 

15.  That  which  hath  been  made,  the  same  continueth :  the  things 
that  shall  be,  have  already  been :  afid  God  restoreth  that  which  is 
past.^^ 

16.  I  saw  under  the  sun^^  in  the  place  of  judgment,  wickedness, 
and  in  the  place  of  justice,  iniquity.^^ 

17.  And  I  said  in  my  heart :  God  shall  judge  both  the  just  and 
the  wicked,  and  then  shall  be  the  time  of  every  thing.^^ 

18.  I  said  in  my  heart  concerning  the  sons  of  men,  that  God 
would  prove^  them,  and  show  them  to  be  like  beasts.^^ 

19.  Therefore  the  death^  of  man,  and  of  beasts  is  one ;  and  the 
condition  of  them  both  is  equal :  as  man  dieth,  so  they  also  die : 
all  things  breathe  alike  ;^  and  man  hath  nothing  more  than  the 
beast  :^  all  things  are  subject  to  vanity, 

20.  And  all  things  go  to  one  place  :^  of  earth  they  were  made, 
and  into  earth  they  return  together. 

21.  Who  knoweth^^  if  the  spirit  of  the  children  of  Adam  ascend 
upward,  and  if  the  spirit  of  the  beasts  descend  downward  ? 

22.  And  I  have  found  that  nothing  is  better  than  for  a  man  to 
rejoice  in  his  work ;  and  that  this  is  his  portion.^  For  who  shall 
bring  him  to  know  the  things  that  shall  be  after  him  ?^ 


13  Moderately  to  enjoy  present  good. 

1*  To  act  virtuously. 

15  According  to  His  decree  :  they  are  not  transient  as  the  works  of  man. 

18  R.  V.  This  phrase  well  expresses  the  text.    P.  "  requireth  that  which  is  past." 

IT  The  division  of  the  verse  is  made  here  in  the  text. 

18  Injustice  sometimes  prevails  in  public  tribunals. 

19  p  ii  j-Qj,  there  is  there  a  time  for  every  purpose,  and  for  every  work."  The  first  Hebrew  term 
denotes  'will.'  See  v.  1.  The  doctrine  of  a  final  judgment  of  the  purposes  and  acts  of  man,  is  here 
clearly  delivered. 

20  The  same  meaning  is  given  in  the  Chaldee  version.  Others  interpret  the  term  "declare,"  or 
manifest. 

21  As  to  their  bodies. 

22  The  events  or  contingencies  of  life  are  common  to  both. 

23  "  They  have  all  one  breath."    All  have  life,  although  the  vital  principle  is  not  the  same  in  all. 
2*  No  privilege  as  regards  the  body,  which  must  return  to  the  same  dust. 

25  The  bodies  of  men  and  other  animals  mingle  with  the  earth. 

26  Who  considers  it  ?  Who  bestows  a  thought  on  it?  The  sacred  writer  assures  us,  that  it  goes  aloft 
to  God:  ch.  xii.  7,  but  men  do  not  give  it  due  consideration. 

27  Moderate  enjoyment,  without  solicitude,  is  recommended. 

28  Anxiety  about  future  contingencies  destroys  present  happiness,  and  is  utterly  useless. 


862  ECCLESIASTBS      IV, 


CHAPTER    ly. 

OTHER   INSTANCES    OF   HUMAN   MISERIES. 

I  TURNED  myself  to  other  things ;  and  I  saw  the  oppressions  that 
are  committed  under  the  sun,  and  the  tears  of  the  innocent ;  and 
they  had  no  comforter:  and  they  were  not  able  to  resist  their 
violence,^  being  destitute  of  help  from  any.^ 

2.  And  I  praised  the  dead  rather  than  the  living. 

3.  And  I  judged  happier  than  them  both,  him  that  is  not  yet 
born,^  nor  hath  seen  the  evils  that  are  done  under  the  sun. 

4.  Again  I  considered  all  the  labors  of  men :  and  I  remarked 
that  their  industry*  is  exposed  to  the  envy  of  their  neighbor :  so  in 
this  also  there  is  vanity  and  fruitless  care. 

5.  The  fool  foldeth  his  hands  together,  and  eateth  his  own  flesh,^ 
saying  :^ 

6.  Better  is  a  handfull  with  rest,  than  both  hands  full  with  labor 
and  vexation  of  mind. 

T.  Considering  I  found  also  another  vanity  under  the  sun : 

8.  There  is  but  one,  and  he  hath  not  a  second,  no  child,  no 
brother :  and  yet  he  ceaseth  not  to  labor ;  neither  are  his  eyes 
satisfied  with  riches  ;  neither  doth  he  reflect,  saying :  For  whom  do 
I  labor,  and  defraud  my  soul  of  good  things  ?^  in  this  also  is  vanity, 
and  a  grievous  vexation. 

9.  It  is  better  therefore  that  two  should  be  together,  than  one  :^ 
for  they  have  the  advantage  of  their  society  :^ 

10.  If  one  fall,  he  shall  be  supported^"  by  the  other :  wo  to  him 
that  is  alone  ;^^  for  when  he  falleth,  he  hath  none  to  lift  him  up. 

1  p.  "  On  the  side  of  the  oppressors  there  was  power."  The  negation  is  understood  to  be  repeated,  so 
that  the  Vulgate  gives  the  meaning. 

2  The  text  repeats  the  former  observation :  "  they  had  no  comforter."   The  Vulgate  varies  the  phrase. 

3  Such  a  one  exists  only  in  imagination. 

*  Work  skilfully  done.  Some  explain  the  term  of  gain  or  recompence,  which  sometimes  is  withheld, 
whilst  jealousy  is  excited  by  the  excellence  of  the  work. 

6  By  indolence  he  brings  himself  to  extreme  want. 

0  This  word  is  not  in  the  text.  Rosenmiiller  thinks  that  the  following  verso  contains  rather  the 
words  of  the  sacred  writer  himself,  who  establishes  a  principle  alike  oppos'ed  to  indolence  and  extreme 
solicitude. 

7  Of  lawful  enjoyment.'' 

8  The  union  of  several  is  calculated  to  produce  great  advantages  to  each  of  them. 

9  "  Because  they  have  a  good  reward  of  their  labor."  The  Vulgate  gives  a  free  translation  of  this 
passage. 

10  p.  «  The  one  will  lift  up  his  fellow." 

11  This  has  a  most  extensive  application.  Man  cannot  live  in  entire  sequestration  from  his  fellow  men, 
unless  specially  aided  by  Almighty  God.    We  need  mutual  support. 


ECCLESIASTES      IV 


363 


11.  And  if  two  lie  together,  they  shall  warm  one  another  i^^  how 
shall  one  alone  be  warmed  ? 

12.  And  if  a  man  prevail  against  one,  two  shall  withstand  him : 
a  threefold  cord  is  not  easily  broken.^^ 

13.  Better  is  a  child  that  is  poor  and  wise,  than  a  king  that  is 
old  and  foolish,  who  knoweth  not  to  foresee  for  hereafter.^* 

14.  Because  out  of  prison  and  chains^^  sometimes  a  man  cometh 
forth  to  a  kingdom  :^^  and  another  born  king  is  consumed  with 
poverty.^'' 

15.  I  saw  all  men  living,  that  walk  under  the  sun  with  the  second 
young  man,  who  shall  rise  up  in  his  place.^^ 

16.  The  number  of  the  people,  of  all  that  were  before  him,^^  is 
infinite :  and  they  that  shall  come  afterwards,  shall  not  rejoice  in 
him  :^  but  this  also  is  vanity,  and  vexation  of  spirit. 

17.  Keep^^  thy  foot,^^  when  thou  goest  into  the  house  of  God, 
and  draw  nigh  to  hear.  For  much  better  is  obedience,^^  than  the 
victims  of  fools,^"*  who  know  not  what  evil  they  do. 


CHAPTER    V. 

CAUTION   IN   WORDS.      VOWS   ARE   TO    BE    PAID.      RICHES    ARE    OFTEN   PERNICIOUS:    THE 
MODERATE    USE    OF    THEM   IS    THE   GIFT    OF    GOD. 

Speak  not  any  thing  rashly,  and  let  not  thy  heart  be  hasty  to 
utter  a  word  before  God.^  For  God  is  in  heaven,  and  thou  upon 
earth  :^  therefore  let  thy  words  be  few.^ 


12  The  plainness  of  ancient  manners  allowed  this  comparison,  which,  although  it  has  no  indelicate 
bearing,  is  scarcely  in  accordance  with  modern  feeling. 

13  This  similitude  is  added  to  intimate,  that  the  union  of  three  for  their  common  defence  would  be 
still  stronger.  i*  Who  can  no  longer  be  admonished,  or  set  right. 

15  H.  "  Out  of  the  house  of  the  l/ound  :"  out  of  the  prison.  ic  Allusion  is  made  to  Joseph. 

17  P.  The  text  is :  "  for  even  in  his  kingdom  the  poor  man  is  born."  Although  boru  poor,  he  may  rise 
to  the  throne. 

18  The  attention  of  men  is  soon  turned  to  the  heir  apparent,  to  the  neglect  of  the  actual  king. 

19  P.  "Before  them."  The  text  may  mean,  that  the  expectant  of  the  throne  stood  at  the  head  of  an 
immense  number  of  followers.  20  Yet  posterity  will  not  revere  his  memory. 

21  This  last  verse  seems  rather  to  belong  to  the  following*chapter,  as  it  commences  a  series  of  admo- 
nitions. 

22  «  Thy  feet."  The  Massoretic  reading  is  conformable  to  the  Vulgate.  Circumspection,  attention  and 
reverence  are  recommended  by  this  phrase,  which  refers  to  the  caution  observed  in  entering  into  a  royal 
mansion.  23  To  the  divine  commandments.    1  Kings  xv.  22.    Osee  vj.  6. 

21  Who  offer  sacrifice,  without  caring  to  amend  their  lives. 

1  In  prayer.    The  preceding  verse  speaks  of  approaching  the  house  of  God. 

2  This  consideration  should  inspire  us  with  reverence,  and  cause  us  to  weigh  well  all  that  we  utter 
in  addressing  the  Supreme  Majesty.  3  \fQ\i  pondered.    Matt.  vi.  7. 


364  ECCLESIASTES      V. 

2.  Dreams  follow  many  cares  :  and  in  many  words  shall  be  found 
folly.^ 

3.  If  thou  hast  vowed  any  thing  to  God,  defer  not  to  pay  it :  for 
an  unfaithful  and  foolish  promise  displeaseth  Him :  but  whatsoever 
thou  hast  vowed,  pay  it : 

4.  And  it  is  much  better  not  to  vow,  than  after  a  vow  not  to 
perform  the  things  promised.^ 

5.  Give  not  thy  mouth  to  cause  thy  flesh  to  sin:^  and  say  not 
before  the  angel  'J  There  is  no  providence  :^  lest^  God  be  angry  at 
thy  words,  and  destroy  all  the  works  of  thy  hands. 

6.  Where  there  are  many  dreams,  there  are  many  vanities,^''  and 
words  without  number  :^^  but  do  thou  fear  God.^^ 

7.  If  thou  shalt  see  the  oppressions  of  the  poor,  and  violent  judg- 
ments, and  justice  perverted  in  the  province,  wonder  not  at  this 
matter  '}^  for  he  that  is  high  hath  another  higher :  and  there  are  others 
still  higher  than  these,^"* 

8.  Moreover  there  is  the  king  that  reigneth  over  all  the  land  subject 
to  him. 

9.  A  covetous  man  shalP^  not  be  satisfied  with  money:  and  he 
that  loveth  riches,  shall  reap  no  fruit  from  them :  so  this  also  is  vanity. 

10.  Where  there  are  great  riches,  there  ar.e  also  many  to  eat 
them.  And  what  doth  it  profit  the  owner,  but  that  he  seeth  the 
riches  with  his  eyes  ? 

11.  Sleep  is  sweet  to  a  laboring  man^^  whether  he  eat  little  or 
much :  but  the  fullness  of  the  rich  will  not  suffer  him  to  sleep. 


4  p.  "A  fool's  voice  is  Inown  by  a  multitude  of  words."  As  anxiety  of  mind  arising  from  many  occu- 
pations is  apt  to  produce  dreams,  so  the  hahit  of  much  speaking  is  attended  with  danger  of  foolish  and 
simple  expressions.    Such  may  easily  occur  in  artificial  addresses  to  the  Deity. 

6  Deut.  xxiii.  22. 

6  Let  not  a  vow  rashly  uttered  be  an  occasion  of  sin.  The  flesh  is  here  taten  for  the  individual,  who 
sins  by^eglecting  to  fulfill  his  vow. 

7  The  angel  of  God  charged  with  the  care  of  us,  is  conscious  of  our  thoughts  and  language. 

8  P.  "  It  was  an  error."  It  appears  to  be  the  excuse  off'ered  for  the  failure  to  fulfill  a  vow,  that  it 
was  uttered  through  mistake.  Possibly  the  Vulgate  might  be  rendered :  "There  is  no  foresight" — no 
advertence^was  had  to  the  nature  of  the  vow,  and  its  consequences. 

9  P.  "  Wherefore  should  God  be  angry  Ac  ?"  why  cause  Him  to  be  angry,  by  neglecting  to  perform 
your  vows  ? 

10  R.  Illusions  are  understood. 

11  So  in  many  words  there  are  many  errors. 

12  In  all  things. 

13  The  term  means  "  will,"  or  good  pleasure ;  but  is  here  used  in  a  general  way. 

1*  The  subordination  of  persons  in  various  stations  of  authority  may  be  meant.  Rosenmliller  explains 
it  of  God,  who  is  over  all.    The  plural  adjective  is  sometimes  applied  to  Him.    Jos.  xxiv.  19. 

15  The  superior  power  of  the  king  gives  hopes  that  wrongs  done  by  his  officers  will  be  redressed. 
Rosenmiiller  understands  the  text  to  mean :  "  The  produce  of  the  land  is  for  all,  a  king  is  devoted  to 
agriculture."    He  must  see  that  the  lands  be  cultivated  for  the  common  benefit.  , 

15  A  cultivator  of  the  earth. 


ECCLESIASTES      VI.  365 

12.  There  is  also  another  grievous  evil  which  I  have  seen  under 
the  sun :  riches  kept  to  the  hurt  of  the  owner.^'' 

13.  For  they  are  lost  with  very  great  affliction  :^^  he  hath  begotten 
a  son,  who  shall  be  in  extremity  of  want.^^ 

14.  As  he  came  forth  naked  from  his  mother's  womb,  so  shall  he 
return,^''  and  shall  take  nothing  away  with  him  of  his  labor.^^ 

15.  A  most  deplorable  evil:  as  he  came,  so  shall  he  return. 
What  then  doth  it  profit  him  that  he  hath  labored  for  the  wind  ? 

16.  All  the  days^^  of  his  life  he  eateth  in  darkness,^  and  in  many 
cares,^*  and  in  misery,^^  and  sorrow.^^ 

17.  This,  therefore,  hath  seemed  good  to  me,  that  a  man  should 
eat,  and  drink,  and  enjoy  the  fruit  of  his  labor,  wherewith  he  hath 
labored  under  the  sun,  all  the  days  of  his  life,  which  God  hath  given 
him :  and  this  is  his  portion. 

18.  And  every  man  to  whom  God  hath  given  riches,  and  substance, 
and  hath  given  him  power  to  eat  thereof,  and  to  enjoy  his  portion, 
and  rejoice  of  his  labor ;  this  is  the  gift  of  God.^ 

19.  For  he  shall  not  much  remember  the  days  of  his  life,^^  because 
God  entertaineth  his  heart  with  delight. 


CHAPTER  VI. 


THE    MISERY   OF    THE    COVETOUS    MAN. 


There  is  also  another  evil,  which  I  have  seen  under  the  sun,  and 
that  frequent  among  men. 


17  Job.  XX,  20.    They  expose  bim  to  jealousy,  and  to  tbe  attacks  of  those  who  covet  them. 
13  p.  "By  evil  travail" — by  misfortune. 

19  p^  «  There  is  nothing  in  his  hand  "—of  his  father's  wealth. 

20  The  rich  man  who  continues  rich  unto  death.    Job.  i.  21.    1  Tim.  vi.  7. 

21  p,  «  Which  he  may  carry  away  in  his  hand."  The  Vulgate  has  omitted  these  words,  the  sense  being 
sufBciently  expressed  in  the  preceding. 

22  p.  "Also." 

23  In  anxiety. 

2*  He  is  often  angry. 

26  He  is  sick,  mentally  afflicted. 

26  Anger. 

27  "  In  comparison  with  the  man  who  uses  his  riches  amidst  the  darkness  of  many  cares,  and  carries 
with  him  his  perishable  goods  with  great  wearisomeness  of  life,  the  sacred  writer  says,  that  he  who 
enjoys  present  goods  is  happy.  For  there  is,  at  least,  some  small  pleasure  in  such  enjoyment;  but  in  the 
other  case  there  is  only  great  anxiety."    St.  Jerome. 

28  His  past  labors  and  cares  will  not  trouble  him. 


366  ECCLESIASTES      VI. 

2.  A  man  to  whom  God  hath  given  riches,  and  substance,  and 
honor,  and  his 'soul  wanteth  nothing  of  all  that  he  desireth :  yet 
God  doth  not  give  him  power  to  eat  thereof,^  but  a  stranger  shall 
eat  it  up.     This  is  vanity  and  a  great  misery. 

3.  If  a  man  beget  a  hundred  children,^  and  live  many  years,  and 
attain  to  a  great  age,  and  his  soul  make  no  use  of  the  goods  of  his 
substance,  and  he  be  without  burial  f  of  this  man  I  pronounce,  that 
the  untimely  born^  is  better  than  he. 

4.  For  it  came  in  vain,  and  goeth  to  darkness ;  and  its  name  shall 
be  wholly  forgotten. 

5.  It  hath  not  seen  the  sun,  nor  known  the  difference  of  good  and 
evil : 

6.  Although  he^  lived  two  thousand  years,  and  hath  not  enjoyed 
good  things  :  do  not  all  make  haste  to  one  place  ? 

7.  All  the^  labor  of  man  is  for  his  mouth  -J  but  his  soul  shall  not 
be  filled.^ 

8.  What  hath  the  wise  man  more  than  the  fool  ?^  and  what  the 
poor  man,  but  to  go  thither,  where  there  is  life  ?^^ 

9.  Better  it  is  to  see  what  thou  mayst  desire,  than  to  desire  that 
which  thou  canst  not  know.^^  But  this  also  is  vanity,  and  presumption 
of  spirit. 

10.  He  that  shall  be,  his  name  is  already  called  '}^  and  it  is  known, 
that  he  is  man,  and  cannot  contend  in  judgment  with  Him  that  is 
stronger  than  himself. ^^ 

11.  There  are  many  words  that  have  much  vanity  in  disputing.^* 


1  The  miser  abstains  from  the  enjoyment  of  his  wealth.  God  is  said  not  to  give  him  the  power  to  eat 
of  his  goods,  because  every  good  disposition  of  mind  is  ascribed  to  a  Divine  impulse,  which  in  his  case  is 
withheld. 

2.  This  vast  number  is  put  for  a  large  number. 

3  If  some  accident  deprive  him  of  burial,  or  his  heirs  neglect  to  honor  his  remains. 

*  An  abortion. 

5  The  miser. 

6  A  life  of  the  greatest  imaginable  length  can  avail  nothing  to  the  man  who  denies  himself  the 
moderate  enjoyment  of  its  goods.  All  men  are  hastening  to  the  grave,  and  the  region  of  the  departed, 
where  rich  and  poor  are  confounded  together. 

7  For  his  support. 

8  The  rich  man  is  not  satisfied  with  the  supplying  of  his  natural  wants. 

0  The  contentedness  of  his  mind  only  distinguishes  him.   The  rich  sinner  is  restless  and  dissatisfied. 

10  p.  "  What  hath  the  poor  man,  that  knoweth  to  walk  before  the  living  ?"  It  is  understood  of  a  poor 
man,  who  conducts  himself  cautiously  among  his  fallen  men,  and  escapes  condemnation.  The  Vulgate 
points  to  his  reward  hereafter. 

11  P.  "  Better  is  the  sight  of  the  eyes  than  the  wandering  of  the  desire."  Better  to  possess  objects 
within  our  reach,  than  to  covet  what  we  may  not  attain  to. 

12  To  the  divine  forcknowlege  the  name  and  character  of  every  one  who  is  to  be  created,  lie  open. 

13  He  is  subject  to  God,  whose  decrees  regulate  all  things,  without  prejudice  to  human  liberty. 
1*  The  text  does  not  mention  "in  disputing." 


ECCLESIASTES      VII.  BS7 


CHAPTER    VII. 

PRESCRIPTIONS  AGAINST  WORLDLY  VANITIES  ;    MORTIFICATION,    PATIENCE,  AND  SEEKING 

WISDOM. 

What  needeth  a  man  to  seek  things  that  are  above  him,^  whereas  he 
knoweth  not  what  is  profitable  for  him  in  his  life,^  in  all  the  days  of 
his  pilgrimage,^  and  the  time  that  passeth  like  a  sha^^  ?  Or  who 
can  tell  him  what  shall  be  after  him  under  the  sun  ? 

2.  A  good  name  is  better  than  precious  ointments  :*  and  the  day 
of  death,  than  the  day  of  one's  birth.^ 

3.  It  is  better  to  go  to  the  house  of  mourning,  than  to  the  house 
of  feasting :  for  in  that  we  are  put  in  mind  of  the  end  of  all ;  and 
^he  living  thinketh  what  is  to  come.® 

4.  Anger^  is  better  than  laughter :  because  by  the  sadness  of  the 
countenance  the  mind  of  the  offender  is  corrected.* 

5.  The  heart  of  the  wise  is  where  there  is  mourning,*  and  the 
heart  of  fools  where  there  is  mirth.^^ 

6.  It  is  better  to  be  rebuked  by  a  wise  man,  than  to  be  deceived 
with  the  flattery^^  of  fools. 

7.  For  as  the  crackling  of  thorns  burning  under  a  pot,^^  so  is  the 
laughter  of  a  fool ;  now  this  also  is  vanity. 

8.  Oppression  troubleth  the  wise,  and^^  destroyeth  the  strength  of 
his  heart. 


1  This  verse  is  connected  with  the  preceding  chapter  in  most  manuscripts.  The  text  has:  "what 
remaineth  for  man?"  what  advantage  does  he  derive  from  his  pursuits? 

2  The  text  is  interrogative :  "for  who  knoweth  what  is  good  for  man  in  life?"  One  manuscript, 
numbered  657  in  the  collection  of  Kennicott,  makes  the  chapter  commence  with  "  life." 

3  P.  "The  number  of  the  days  of  his  vain  life."    Who  can  tell  them? 
*  Prov.  xxii.  1. 

5  When  life's  troubles  are  at  an  end. 

6  The  advantage  of  being  reminded  of  death  is,  that  we  may  control  our  passions,  and  prepare  to  die. 
Even  Horace  said : 

Inter  spem  curamque,  iimores inter  et  iras, 
Omnem  crede  diem  tibi  diluxisse  supremum. 

7  Severity  of  manner. 

8  H.  P.  "  For  by  the  sadness  of  the  countenance  the  heart  is  made  better."  The  heart  of  the  man  of 
severe  aspect  is  kept  under  stricter  discipline :  and  delinquents  are  checked  by  the  frown  of  a  virtuous 
person. 

«  H.  P.  "In  the  house  of  mourning."  Wise  men  turn  their  thoughts  to  their  suffering  fellow-beings, 
and  consider  the  uncertainty  of  human  enjoyments. 

10  Unrestrained. 

11  "Song" — the  merriment  and  delights  connected  with  banquets. 

12  The  noise  quickly  dies  out,  before  the  meat  is  boiled  sufficiently. 

13  n.  P.  "A  gift  destroyetli  the  heart."  The  heart  is  insensibly  corrupted  by  gifts  bestowed  under 
the  color  of  friendship. 


368  ECCLESIASTES      VII. 

9.  Better  is  the  end  of  a  speech,^^  than  the  beginning.  Better  is 
the  patient  man  than  the  presumptuous. 

10.  Be  not  quickly  angry  :  for  anger  resteth  in  the  bosom  of  a 
fool. 

11.  Say  not :  What  thinkest  thou  is  the  cause  that  former  times 
were  better  than  they  are  now  ?  for  this  manner  of  question  is 
foolish.  ^^ 

12.  Wisdom  with  riches  is  more  proj&table,^®  and  bringeth  more 
advantage  to  them  that  see  the  sun.^^ 

13.  For  as  wisdom  is  a  defence,^^  so  money  is '  a  defence  :  but 
learning  and  wisdom  excel  in  this,  that  they  give  life^^  to  him  that 
possesseth  them. 

14.  Consider  the  works  of  God,  that  no  man  can  correct  whom 
He  hath  despised.^*^ 

15.  In  the  good  day  enjoy  good  things,^^  and  beware  beforehand 
of  the  evil  day  :^^  .for  God  hath  made  both  the  one  and  the  othe% 
that  man  may  not  find  against  Him  any  just  complaint.^ 

16.  These  things  also  I  saw  in  the  days  of  my  vanity :  A  just 
man  perisheth  in  his  justice  :^*  and  a  wicked  man  liveth  a  long  time 
in  his  wickedness. 

17.  Be  not  over  just  f^  and  be  not  more  wise  than  is  necessary,^^ 
lest  thou  become  stupid.^^ 

18.  Be  not  overmuch  wicked  :^^  and  be  not  foolish,  lest  thou  die 
before  thy  time.^^ 


1*  Or  action, 

16  It  is  folly  to  regard  past  times  as  better  than  the  present,  as  prohahly  the  like  disorders  then  pre- 
vailed.   Wisdom  prompts  us  rather  to  improve  our  actual  opportunities. 

16  Wisdom  serves  for  the  good  employment  of  riches:  it  is  itself  a  precious  treasure. 

17  To  mankind. 

18  It  serves  more  effectually  than  money  to  relieve  men  suffering  from  the  burning  heat  of  tempta- 
tions. 

19  That  wisdom  which  is  from  above — the  fruit  of  divine  grace. 

20  H.  P.  "Who  can  make  straight  which  He  hath  made  crooked?"  Who  can  restore  and  perfect  what 
God  strikes  down  in  his  anger?  The  Vulgate  applies  this  general  remark  to  man,  whom  God  sometimes 
abandons  to  his  own  wickedness.    All  efforts  to  convert  him  prove  ineffectual. 

21  Moderately  and  gratefully. 

22  Prepare  for  the  reverses  of  life. 

23  II.  P.  "  That  man  should  find  nothing  after  him."  The  future  cannot  be  known,  it  being  in  the 
hands  of  God. 

2*  Notwithstanding  his  justice,  it  sometimes  happens  that  he  dies  young,  or  suddenly. 

25  Do  not  affect  too  great  severity,  especially  in  punishing  others  according  to  the  rigor  of  the  law. 

26  Do  not  affect  great  wisdom :  be  moderate  in  the  application  of  good  principles,  or  severe  laws. 

27  Extreme  views  easily  terminate  in  absurdity.  The  term  may  also  be  explained  of  destruction, 
which  might  impend  from  tliose  who  had  been  objects  of  undue  severity. 

28  No  degree  of  wickedness  is  allowable.  The  sacred  writer  guards  against  boldness  in  crime,  which 
provokes  speedy  chastisement.    In  cautioning  against  it,  he  does  not  countenance  any  less  evil. 

29  By  imprudent  exposure. 


ECCLESIASTES      VII.  369 

19.  It  is  good  that  thou'shouldst  hold  up  the  just,^'',yea  and  from  him 
withdraw  not  thy  hand  :  for  he  that  feareth  God,  neglecteth  nothing.^^ 

20.  Wisdom  hath  strengthened  the  wise  more  than  ten  princes  of 
the  city.^2 

21.  For^  there  is  no  just  man  upon  earth,  that  doeth  good,  and 
sinneth  not.^ 

22.  But  do  not  apply  thy  heart  to  all  words  that  are  spoken :  lest 
perhaps  thou  hear  thy  servant  reviling  thee.^^ 

23.  For  thy  conscience  knoweth,  that  thou  also  hast  often  spoken 
evil  of  other s.^^ 

24.  I  have  tried  all  things  in  wisdom.^^  I  have  said:  I  will  be' 
wise :  and  it  departed  farther  from  me 

25.  Much  more  than  it  was ;  it  is  a  great  depth  ;  who  shall  find 
it  out  1^ 

26.  I  have  surveyed  all  things  with  my  mind,  to  know,  and 
consider,  and  seek  out  wisdom,  and  reason;  and  to  know  the 
wickedness  of  the  fool,  and  the  error  of  the  imprudent : 

27.  And  I  have  found  more  bitter  than  death,  "a  woman  who  is 
the  hunter's  snare,  and  her  heart  is  a  net,  and  her  hands  are  bands. 
He  that  pleas eth  God  shall  escape  from  her :  but  he  that  is  a  sinner 
shall  be  caught  by  her. 

28.  Lo  this  have  I  found,  said  Ecclesiastes,  weighing  one  thing 
after  another,  that  I  might  find  out  the  account, 

29.  Which  yet  my  soul  seeketh,  and  I  have  not  found  it.  One 
man^^  among  a  thousand  I  have  found  :  a  woman  among  them  all  I 
have  not  found. 

30.  Only  this  I  have  found,  that  God  made  man  right  :^^  and  he 
hath  intangled  himself  with  an  infinity  of  questions.  Who  is  as 
the  wise  man  ?  and  who  hath  known  the  solution  of  the  word  ?  ^^ 


30  H.  p.  "  It  ia  good  that  thou  shouldst  take  hold  of  this :  yea  also  from  this  withdraw  notthiue  hand." 
The  Vulgate  refers  the  first  pronoun  to  the  just  man ;  which  may  rather  be  understood  of  the  admoni- 
tion just  given.    The  sacred  writer  exhorts  to  lay  hold  on  it,  and  not  let  it  slip  from  the  hand. 

31  H.  P.  "  Shall  come  forth  from  them  all" — issue  forth  safe  from  danger. 

82  The  wise  man  derives  strength  from  wisdom,  so  that  his  counsels  avail  more  than  the  valor  of  tea 
princes  for  the  safety  of  a  city  assailed  by  enemies. 

33  Since  all  have  defects,  we  should  not  undertake  to  punish  every  offence. 

3*  3  Kings  viii.  46.    2  Par.  vi.  36.    Prov.  xx.  9.    1  John  i.  8. 

35  Our  pride  is  apt  to  be  mortified,  when  we  indulge  too  great  anxiety  to  know  all  that  is  said  against  us. 

30  Our  own  rashness  in  speech  should  dispose  us  to  overlook  what  may  be  rashly  said  to  our  prejudice. 

37  With  the  aid  of  wisdom  the  sacred  writer  made  trial  of  all  the  pursuits  of  life. 

33  He  sometimes  thought  that  he  had  attained  to  perfect  wisdom,  but  soon  become  conscious  of  his 
deficiencies.  39  Perfect.  *>  Free  from  moral  evil . 

*i  The  interpretation  or  explanation  of  the  difliculties  that  arise  from  the  contemplation  of  God's  works. 
Four  of  the  manuscripts  of  Kennicott  close  the  chapter  with  these  words,  which  begin  the  following 
chapter,  according  to  the  received  reading. 

24 


370  ECCLESIASTES      VHI 


CHAPTER    VIII. 

TEUE   WISDOM   IS    TO   OBSERVE   GOD's    COMMANDMENTS.      THE   WATS    OF   GOD   ARE 

UNSEARCHABLE. 

The  wisdom  of  a  man  shineth  in  liis  countenance,^  and  the  most 
mighty  will  change  his  face,^ 

2.  P  observe  the  mouth*  of  the  king,  and  the  commandments  of 
the  oath  of  God.^ 

3.  Be  not  hasty  to  depart  from  his  face,^  and  do  not  continue  in 
an  evil  work  'J  for  he  will  do  all  that  pleaseth  him  :^ 

4.  And  his  word  is  full  of  power :  neither  can  any  man  say  to 
him  :^  Why  doest  thou  so  ? 

5.  He  that  keepeth  the  commandment,  shall  experience  no  evil.^*^ 
The  heart  of  a  wise  man  understandeth  time  and  answer.^^ 

6.  There  is  a  time  and  opportunity  for  every  business,  and  great 
affliction  for  man  '}^ 

•  7.  Because  he  is  ignorant  of  things  past  '}^  and  things  to  come 
he  cannot  know  by  any  messenger.^* 

8.  It  is  not  in  man's  power  to  stop  the  spirit,^^  neither  hath  he 
power  in  the  day  of  death  ;^^  neither  is  he  suffered  to  rest^^  when 
war  is  at  hand,^^  neither  shall  wickedness  save  the  wicked. 

1  Supra  ii.  14. 

2  H.  P.  "And  the  boldness  of  his  face  shall  be  changed."  This  is  explained  of  the  softening  influence 
of  wisdom,  in  taking  from  the  human  countenance  that  sternness  and  boldness  which  mark  the  self, 
confident.  The  verb  ia  read  in  the  active  voice  in  many  manuscripts.  It  appears  that  the  Vulgate 
understood  the  term  "strength,"  of  God  "the  mighty;"  but  although  it  is  used  in  connection  with 
the  name  of  God,  to  express  Ilis  majesty  and  power,  it  is  not  so  employed  absolutely.  Here  it  is  con- 
nected with  the  term  designating  the  human  countenance. 

3  The  pronoun  stands  by  itself  in  the  text,  the  verb  which  follows  being  in  the  imperative  mood. 
"  Say"  may  be  understood :  or,  as  Grotius  conjectures :  "  I,  the  king."  It  serves  to  call  attention  to  what 
follows.  *  Obey  the  commands. 

B  H  .P.  "  In  regard  of  the  oath  of  God,"  in  compliance  with  your  oath  of  allegiance. 
6  Do  not  rashly  withdraw  from  the  presence  of  the  king  to  engage  in  revolt. 

I  In  rebellion.  8  His  power  will  prevail,  and  he  will  punish  the  rebels. 
9  H.  P.  "Who  maj'  say  unto  him?" 

10  The  servant  of  God  keeps  himself  from  evil  companions :  and  is  thus  secured  from  the  consequences 
of  crime.    Ho  knows  no  evil,  but  keeps  his  mind  and  heart  uncontaminated.. 

II  The  time  to  make  reply. 

12  Man  should  choose  an  opportune  time  for  all  that  ho  undertakes,  otherwise  ho  exposes  himself  to 
much  distress  of  mind. 

13  H.  P.  "  That  which  shall  be."  Four  manuscripts,  three  of  the  collection  of  Kennicott,  and  one  of 
De  Rossi,  have  the  reading  of  the  Vulgate. 

1*  H.  P.  "  Who  can  tell  him  when  it  shall  be  ?" 

15  To  keep  his  soul  within  the  body  beyond  the  time  divinely  determined. 

16  The  same  sentiment  is  expressed  in  other  words.  He  cannot  put  off  the  day  of  death :  but  he  must 
yield  to  its  power.  17  There  is  no  escape  for  him. 

IS  TLis  is  understood  by  RosenmilUer  metaphorically,  of  the  struggle  with  death. 


ECCLESIASTES      VIII.  371 

9.  All  these  things  I  have  considered,  and  applied  my  heart  to  all 
the  works  that  are  done  under  the  sun.  Sometimes  one  man  ruleth 
over  another^^  to  his  own  hurt.^*^ 

10.  I  saw  the  wicked  buried  f^  who  also  when  they  were  yet  living, 
were  in  the  holy  place,^^  and  were  praised^^  in  the  city  as  men  of 
just  works  :^^  but  this  also  is  vanity. 

11.  For  because  sentence  is  not  speedily  pronounced  against  the 
evil,^^  the  children  of  men  commit  evils  without  any  fear. 

12.  But  though  a  sinner  do  evil  a  hundred  times,  and  by  patience 
be  borne  withal,^^  I  know  that  it  shall  be  well  with  them  that  fear 
God,^^  who  dread  His  face.^^ 

13.  But  let  it  not^^  be  well  with  the  wicked,  neither  let  his  days 
be  prolonged :  but  as  a  shadow,  let  them  that  fear  not  the  face  of 
the  Lord  pass  away. 

14.  There  is  also  another  vanity,  which  is  done  upon  the  earth. 
There  are  just  men  to  whom  evils  happen,  as  though  they  had  done 
the  works  of  the  wicked ;  and  there  are  wicked  men,  who  are  as 
secure,^^  as  though  they  had  the  deeds  of  the  just;  but  this  also  I 
judge  most  vain.  « 

15.  Therefore  I  commended  mirth,  because  there  was  no  good  for 
a  man  under  the  sun,  but  to  eat,  and  drink,  and  be  merry  :^^  and 
that  he  should  take  nothing  else  with  him  of  his  labor  in  the  days 
of  his  life,  which  God  hath  given  him  under  the  sun. 

16.  And  I  applied  my  heart  to  know  wisdom,  and  to  understand 
the  distraction^^  that  is  upon  earth :  for  there  are  some  that  day  and 
and  night  take  no  sleep  with  their  eyes.^^ 


1^  R.  V.  3)  It  may  mean,  to  the  injury  of  those  who  are  governed. 

21  Honored  with  funeral  rites.  22  The  text  may  be  understood  of  others. 

23  p.  "Forgotten."    Fifteen  manuscripts  have  the  Vulgate  reading  which  only  differs  in  a  letter. 

2*  Eosenmtiller  thinks  that  those  who  had  been  in  high  station,  and  had  acted  well,  yet  are  soon 
forgotten,  are  contrasted  with  the  wicked,  who  are  buried  with  honor.  The  Septuagint,  which  has 
no  antithesis,  refers  to  hypocrites,  who  filled  high  stations,  and  enjoyed  reputation  during  life.  The 
diflference  in  the  reading  consists  in  the  change  of  the  position  of  the  letters.  Grotius  is  not  averse  to 
the  ][eading  of  the  Septuagint.  25  That  which  is  evil. 

20  P.  "And  his  days  be  prolonged."  This  is  referred  by  the  Vulgate  to  God,  who  prolongs  the  life  of 
the  sinner,  bearing  him  and  awaiting  his  repentance.  It  may  be  understood  of  the  sinner,  who  con- 
tinues to  enjoy  life. 

2V  In  the  end,  the  servant  of  God  is  found  to  have  been  wise  in  pursuing  a  virtuous  course,  notwith- 
standing the  apparent  prosperity  of  the  wicked.  28  -who  are  always  mindful  of  Ilis  presence. 

29  The  text  may  be  rendered  in  the  future.  Although  some  wicked  persons  enjoy  long  life  and  pros- 
peritj',  all  do  not  obtain  them. 

30  H.  P.  "  Unto  whom  it  happeneth."  The  blessings  of  Providence  reach  them,  as  if  they  were  just  men. 
The  text  does  not  express  their  feeling  of  security. 

31  All  this  is  to  be  understood  of  moderate  enjoyment. 

32  The  distressing  occupation  of  mind. 

33  Care  banishes  sleep.  The  consideration  of  the  vanity  of  human  pursuits  is  calculated  to  produce 
disgust  with  life. 


372  ECCLESIASTES      IX. 

17.  And  I  understood  that  man  can  find  no  reason  of  all  those 
works  of  God  that  are  done  under  the  sun  :^^  and  the  more  he  shall 
labor  to  seek,  so  much  the  less  shall  he  find :  yea,  though  the  wise 
man  should  say  that  he  knoweth  it^  he  shall  not  be  able  to  find  it. 


CHAPTER    IX. 

MAN    KNOWS    NOT   CERTAINLY   THAT   HE   IS    IN    GOD'S    GRACE.       AFTER   DEATH   NO   MORE 

WORK   OR   MERIT. 

All  these  things  have  I  considered  in  my  heart,  that  I  might 
carefully  understand  them :  There  are  just  men  and  wise  men,  and 
their  works  are  in  the  hand  of  God  -}  and  yet  man  knoweth  not 
whether  he  be  worthy  of  love,  or  hatred  -? 

2.  But  all  things  are  kept  uncertain  for  the  time  to  come  f 
because  all  things  equally  happen  to  the  just  and  to  the  wicked,  to 
the  good  and  to  the  evil,  to  the  clean  and  to  the  unclean,  to  him 
that  ofiereth  victims,  and  to  him  that  despiseth  sacrifices.  As  the 
good  is,  so  also  is  the  sinner;  as  the  perjured,  so  also  he  that 
sweareth  truth.* 

3.  This  is  a  very  great  evil  among  all  things  that  are  done  under 
the  sun,  that  the  same  things  happen  to  all  men :  whereby  also  the 
hearts  of  the  children  of  men  are  filled  with  evil,  and  with  contempt 
while  they  live,  and  afterwards  they  shall  be  brought  down  to  hell.^ 

4.  There  is  no  man  that  liveth  always,^  or  that  hopeth  for  this  'J 
a  living  dog  is  better  than  a  dead  lion.^ 


34  No  one  can  understand  the  whole  divine  economy  in  detail.  Kom.  xi.  33.  The  general  principles 
are  declared  to  us  in  the  revealed  word. 

1  Accepted  by  Him. 

"  Of  God.  "I  found  that  the  works  of  the  just  are  indeed  in  the  hand  of  God,  and  nevertheless  they 
cannot  now  know,  whether  they  are  beloved  of  God,  or  not :  but  they  fluctuate  in  uncertainty,  whether 
what  they  suffer  be  for  their  trial  or  for  their  punishment."  St.  Jerome.  Bosenmiiller  strongly 
supports  this  interpretation. 

3  H.  P.  "  All  that  is  before  them."  The  events  of  life  which  they  witness,  cannot  give  them  any 
assurance  of  their  acceptance  with  God.    The  Vulgate  paraphrases  this  text. 

4  H.  P.  "  As  he  that  feareth  an  oath :"  that  practically  respects  its  sanctity. 

5  H.  P.  "And  after  that  they  go  to  the  dead."  All  go  alike  to  the  grave.  The  Vulgate  paraphrases 
the  text. 

6  II.  "For  who  is  it  that  is  chosen  ?"    Who  is  exempted  from  the  general  necessity  of  dying? 

7  H.  "  For  all  the  living  there  is  hope."  However  great  the  miseries  of  life  may  be,  there  is  hope  of 
relief,  whilst  life  remains.  The  most  wretched  man  is,  in  this  regard,  better  olf  than  the  dead,  who  are 
altogether  removed  from  the  enjoyments  of  life.  P.  "  for  to  him  that  is  joined  to  all  the  living  there  is 
hope." 

^8  This  is  a  very  expressive  proverb. 


ECCLESIASTES      IX.  373 

5.  For  the  living  know  that  they  shall  die :  but  the  dead  know 
nothing  more,^  neither  have  they  a  reward  any  more:^"  for  the 
memory  of  them  is  forgotten. 

6.  Their  love  also,  and  their  hatred,  and  their  envy  are  all 
perished  ;^^  neither  have  they  any  part  in  this  world,^^  and  in  the 
work  that  is  done  under  the  sun. 

7.  Go  then,  and  eat  thy  bread  with  joy,  and  drink  thy  wine  with 
gladness  :^^  because  thy  works  please  God.^^ 

8.  At  all  times  let  thy  garments  be  white  ;^^  and  let  not  oil 
depart  from  thy  head.^^ 

9.  Live  joyfully  with  the  wife  whom  thou  lovest,^^  all  the  days  of 
thy  unsteady^^  life,  which  are  given  to  thee  under  the  sun,  all  the 
time  of  thy  vanity :  for  this  is  thy  portion  in  life,  and  in  thy  labor 
wherewith  thou  laborest  under  the  sun. 

10.  Whatsoever  thy  hand  is  able  to  do,  do  it  4}arnestly:  for 
neither  work,  nor  reason,  nor  wisdom,  nor  knowledge,  shall  be  in 
hell,^^  whither  thou  art  hastening. 

11.  I  turned  me  to  another  thing ;  and  I  saw  that  under  the  sun, 
the  race  is  not  to  the  swift,  nor  the  battle  to  the  strong,  nor  bread 
to  the  wise,  nor  riches  to  the  learned,  nor  favor  to  the  skillful :  but 
time  and  chance-^  in  all. 

12.  Man  knoweth  not  his  own  end  :^^  but  as  fishes  are  taken  with 
the  hook,  and  as  birds  are  caught  with  the  snare,  so  men  are  taken 
in  the  evil  time,  when  it  shall  suddenly  come  upon  them. 

13.  This  wisdom  also  I  have  seen  under  the  sun,  and  it  seemed 
to  me  to  be  very  great : 

14.  A  little  city,  and  a  few  men  in  it :  there  came  against  it  a 
great  king,  and  invested  it,  and  built  bulwarks  round  about  it ;  and 
the  siege  was  formed. 


'j  Nothing  of  the  concerns  of  this  life  is  known  to  the  departed,  unless  through  divine  revelation,  in 
the  light  of  God. 

15  No  reward  of  labor,  or  industry,  such  as  in  this  life.  They  do  not  enjoy  the  fruits  of  their  labors, 
to  which  others  succeed,  who  scarcely  cherish  their  memory. 

11  All  their  earthly  affections  and  passions  have  ceased. 

12  "Forever." 

13  In  the  fear  of  God,  with  gratitude  for  His  bounty. 

1*  He  has  manifested  His  approval,  by  crowning  your  industrj-. 
15  Such  as  were  worn  on  festive  days. 
10  Use  perfumes,  as  on  occasion  of  banquets. 
1'  Conjugal  society  is  blessed  by  God.  18  Vain. 

13  xhe  region  of  the  departed.    Leeser  :  "  the  nether  world." 

-^  The  prosperous  issue  of  things  depends  on  Divine  providence;  but  considering  their  immediate 
relation  and  connection,  events  often  seem  fortuitous,  or  owing  to  a  favorable  selection  of  time. 
21  "  His  time"— the  term  in  which  he  may  be  ovartaken  by  calamity. 


374  ECCLESIASTES      X. 

15.  Now  there  was  found  in  it  a  poor  and  wise  man,  and  he 
delivered  the  city  by  his  wisdom  :  and  no  man  afterwards 
remembered^^  that  poor  man. 

16.  And  I  said  that  wisdom  is  better  than  strength :  how  then  is 
the  wisdom  of  the  poor  man  slighted,  and  his  words  not  heard  ?^ 

17.  The  words  of  the  wise  are  heard  in  silence,  more  than  the  cry 
of  a  prince  among  fools.^^ 

18.  Better  is  wisdom,  than  weapons  of  war :  and  he  that  shall 
offend  in  one,  shall  lose  many  good  things.^^ 


CHAPTER     X. 

OBSERVATIONS    ON    WISDOM   AND    FOLLY,    AMBITION   AND    DETRACTION. 

Dying  flies   spoil   the  sweetness  of  the  perfume.     Wisdom  and 
glory  are  more  precious  than  a  small  and  short-lived  folly.-^ 

2.  The  heart  of  a  wise  man  is  in  his  right  hand  :^  and  the  heart 
of  a  fool  is  in  his  left  hand.^ 

3.  Yea,  and  the  fool  when  he  walketh  in  the  way,^  whereas  he 
himself  is  a  fool,  esteemeth  all  men  fools.^ 

4.  If  the  spirit  of  him  that  hath  power,  ascend  upon  thee,^  leave 
not  thy  place  'J  because  care^  will  make  the  greatest  sins  to  cease. 

5.  There  is  an  evil  that  I  have  seen  under  the  sun,  as  it  were  by 
an  error  proceeding  from  the  face  of  the  prince  ;^ 

6.  A  fool  set  in  high  dignity,  and  the  rich^®  sitting  beneath. 


22  Roscnmiiller  thinks  that  the  text  speaks  of  the  poor  man  as  unknown  at  the  time  of  the  siege.    No 
one  thought  of  him,  until  he  stood  forward. 

23  The  interrogation  is  not  in  the  text.  ' 

24  A  prince,  who  is  a  fool. 

25  II.  P.  "One  sinner  destroyeth  much  good."    A  wise  man  can  accomplish  much  for  his  country;  and 
a  bad  man  can  do  great  injury. 

^  P.  "  A  little  folly  spoils  him  that  is  in  reputation  for  wisdom  and  honor,  as  dead  flics  spoil  perfumes." 
The  text  is  obscure. 

2  Ready  for  virtuous  action. 

3  lie  has  little  control  over  his  own  affections. 

4  In  the  course  which  he  has  chosen. 

5  II.  P.  "  He  saith  to  every  one  tfiat  he  is  a  fool."    He  betrays  his  own  folly. 
<5  If  the  anger  of  a  ruler  be  excited  against  you. 

7  Bo  not  alarmed ;  do  not  flee  precipitately. 

8  The  Hebrew  term  sometimes  means  healing;  but  is  here  taken  for  yielding.    The  anger  of  a  ruler 
is  disarmed  by  submission. 

9  The  prince  being  chargeable  with  it. 
10  Who  are  also  virtuous. 


ECCLESIASTES      X.  ^  375 

7.  I  liave  seen  servants  upon  horses  ;^^  and  princes^^  .walking  on 
the  ground  as  servants. 

8.  He  that  diggeth  a  pit,  shall  fall  into  it  :^^  and  he  that  breaketh 
a  hedge,  a  serpent  shall  bite  him. 

9.  He  that  removeth  stones,  shall  be  hurt  by  them :  and  he  that 
cutteth  trees,  shall  be  wounded  by  them. 

10.  If  the  iron  be  blunt,  and  be  not  as  before,  but  be  made  blunt,^^ 
with  much  labor  it  shall  be  sharpened :  and  after  industry  shall 
follow  wisdom, 

11.  If  a  serpent  bite  in  silence,^^  he  is  nothing  better  that 
backbiteth  secretly.^^ 

12.  The  words  of  the  mouth  of  a  wise  man  are  grace  :^^  but  the 
lips  of  a  fool  shall  throw  him  down  headlong. ^^ 

13.  The  beginning  of  his  words  is  folly :  and  the  end  of  his  talk 
is  a  mischievous  error.^^ 

14.  A  fool  multiplieth  words.^*'  A  man  cannot  tell  what  hath 
been  before  him :  and  what  shall  be  after  him,  who  can  tell  him  ? 

15.  The  labor  of  fools  shall  afflict  them  that  know  not  how  to  go 
to  the  city.^^ 

16.  Wo  to  thee,  0  land,  when  thy  king  is  a  child,^  and  when  thy 
princes  eat  in  the  morning.^^ 

17.  Blessed  is  the  land,  whose  king  is  noble,^^  and  whose  princes 
eat  in  due  season,  for  refreshment,  and  not  for  riotousness. 

18.  By  slothfulness  a  building  shall  be  brought  down :  and 
through  the  weakness^  of  hands,  the  house  shall  drop  through. 

19.  They^^  make  bread  for  laughter,  and  wine  that  the  living 
may  feast :  and  all  things  obey  money. 


n  Riding  in  state.  12  Reduced  by  misfortune.  13  Prov.  xxTi.  27.    Eccli.  xxTii.  29 

1*  n.  P.  "  If  the  iron  be  blunt,  and  he  do  not  whet  the  edge,  then  must  he  put  to  more  strength :  but 

wisdom  is  profitable  to  direct :"  that  is  to  say  the  man  who  uses  a  blunt  hatchet,  without  sharpening  it, 

must  make  a  greater  effort,  bringing  all  his  strength  to  accomplish  his  object:  but  a  wise  man,  by 

sharpening  the  hatchet,  lessens  his  labor. 

16  H.  P.  "Without  enchantment.-'    It  was  a  popular  persuasion,  that  serpents  could  be  prevented  by 
enchantment  from  biting. 

18  P.  "  A  bubbler  is  no  better :"  the  man  who  is  supposed  to  possess  the  power  of  enchanting,  has  no 
advantage,  since  he  neglects  to  use  it.    The  Vulgate  compares  the  detracter  with  the  serpent. 

17  Gracious,  conciliatory. 

18  H.  P.  "  Swallow  up  himself,"  cause  his  ruin. 

19  Madness. 

20  Affecting  to  know  what  is  beyond  his  reach. 

21  Like  strangers  wandering  from  the  road,  and  fatiguing  themselves  without  cause. 

22  In  mind — weak,  imbecile, 

23  Live  luxuriously— devote  to  banqueting  hours  which  should  he  employed  in  the  discharge  of  public 
duties. 

24  "  The  son  of  nobles;"  which  is  a  Hebrew  form  for  ''  noble." 

25  Idleness.  20  For  feasting.    A  banquet  is  called  bread.    Dan.  v.  1. 


376  ECCLESIASTES      XI. 

20.  Detract  not  the  king,  no  not  in  thy  thought ;  and  speak  not 
evil  of  the  rich  man  in  thy  private  chamber :  because  even  the  birds 
of  the  air  will  carry  thy  voice,  and  he  that  hath  wings  will  tell 
what  thou  hast  said.^^ 


CHAPTER    XI. 

EXHOETATION   TO   WORKS    OF   MERCY,    TTHILE   WE    HAVE    TIME,    TO   DILIGENCE   IN    GOOD, 
AND    TO    THE    REMEMBRANCE    OF   DEATH    AND   JUDGMENT. 

Cast  thy  bread  upon  the  running  waters :  for  after  a  long  time 
thou  shalt  find  it  again.^ 

2.  Give  a  portion  to  seven,  and  also  to  eight :  for  thou  knowest 
not  what  evil  shall  be  upon  the  earth.^ 

3.  If  the  clouds  be  full,  they  will  pour  out  rain  upon  the  earth.^ 
If  the  tree  fall  to  the  south  or  to  the  north,  in  what  place  soever  it 
shall  fall,  there  shall  it  be.^ 

4.  He  that  observeth  the  wind,  shall  not  sow :  and  he  that 
considereth  the  clouds,  shall  never  reap.^ 

5.^  As  thou  knowest  not  what  is  the  way  of  the  spirit,^  nor  how 
the  bones  are  joined  together  in  the  womb  of  her  that  is  with  child  'J 
so  thou  knowest  not  the  works  of  God,  who  is  the  Maker  of  all. 

6.  In  the  morning  sow  thy  seed,  and  in  the  evening  let  not  thy 
hand  cease  :^  for  thou  knowest  not  which  may  rather  spring  up,  this 
or  that :  and  if  both  together,  it  shall  be  the  better. 


37  This  is  said  in  order  to  give  us  to  understand,  that  Avhat  has  been  secretly  uttered,  may  in  unknown 
ways,  reach  the  ear  of  the  prince,  and  provoke  chastisement. 

1  This  implies  an  exhortation  to  beneficence,  even  when  no  return  is  expected,  which,  nevertheless, 
may  be  obtained,  as  a  man  who  casts  on  a  stream  of  water  a  thin  cake,  such  as  was  used  in  Palestine, 
might  find  it  floating  after  a  long  time. 

2  Give  liberally  to  as  many  as  you  can,  for  some  unexpected  calamity  may  soon  deprive  you  of  the 
means  of  doing  good,  and  make  you  dependent  on  the  bounty  of  others. 

8  So  should  the  rich  man  dispense  blessings. 

*  The  rich  man's  power  of  benefiting  is  at  an  end  in  death,  like  a  fallen  tree. 

6  Extreme  solicitude  and  precaution  may  end  in  entire  inactivity.  Using  prudent  care,  we  should 
proceed  with  confidence  in  God,  the  disposer  of  all  things.  "  Ho  teaches,  that  we  must  not  indulge  fear 
of  adverse  events,  or  rashly  judge  of  the  winds  and  clouds,  since  the  sower  should  scatter  his  seed  in 
due  time  and  course,  and  leave  the  result  to  the  will  of  the  Lord."    St.  Jerome. 

6  "  Of  the  wind." 

7  "  As  thou  knowest  not  the  various  bones  and  veins  in  the  womb  of  a  pregnant  woman,  how  the 
human  body  with  its  different  forms  and  members  may  be  framed  from  the  embryo,  so  that  a  portion  of 
the  matter  may  become  soft  flesh,  another  portion  may  become  hard  bone,  another  may  run  through 
the  veins,  and  another  may  serve  for  nerves  to  bind  together."    St.  Jerome. 

8  Early  and  late  we  should  use  industry  in  agricultural  and  other  pursuits. 


ECCLESIASTES      XII.  377 

7.  The  light  is  sweet,  and  it  is  delightful  for  the  eyes  to  see  the 
sun. 

8.  If  a  man  live  many  years,  and  have  rejoiced  in  them  all,  he 
must  rememher  the  darksome  time,  and  the  many  days  :^  which 
when  they  shall  come,  the  things  passed  shall  be  accused  of  vanity. 

9.  Rejoice,  therefore,  0  young  man,  in  thy  youth :  and  let  thy 
heart  be  in  that  which  is  good^°  in  the  days  of  thy  youth,  and  walk 
in  the  ways  of  thy  heart,^^  and  in  the  sight  of  thy  eyes  :^^  and 
know  that  for  all  these  God  will  bring  thee  into  judgment.^^ 

10.  Remove  anger^"^  from  thy  heart,  and  put  away  evil  from  thy 
flesh.     For  youth  and  pleasure^*  are  vain. 


CHAPTER    XII. 

THE   CREATOR   IS    TO    BE    REMEMBERED    IN    THE    DATS    OF    OUR   YOUTH:     ALL    WORLDLY 
THINGS   ARE   VAIN:    WE    SHOULD    FEAR   GOD,    AND    KEEP    HIS    COMMANDMENTS. 

Remember  thy  Creator  in  the  days  of  thy  youth,  before  the  time 
of  affliction  come,  and  the  years  draw  nigh  of  which  thou  shalt  say : 
They  please  me  not  :^ 

2.  Before  the  sun,  and  the  light,  and  the  moon,  and  the  stars  be 
darkened,^  and  the  clouds  return  after  the  rain  :^ 

3.  When  the  keepers  of  the  house^  shall  tremble,  and  the  strong 
men^  shall  stagger,  and  the  grinders^  shall  be  idle  in  a  small  number, 
and  they  that  look  through  the  holes^  shall  be  darkened : 


9  This  is  explained  by  Kosenmtiller  of  the  state  of  death.  To  me  it  appears  that  it  way  refer  to  the 
infirmities  of  age.    See  Infra  xii.  1. 

10  Let  your  heart  make  you  happy. 

11  As  your  heart  covets. 

12  Enjoy  the  objects  presented  to  your  view. 

13  This  is  added  to  check  the  desire  of  pleasure.  In  its  enjoyment  we  must  not  forget  that  we  are  to 
answer  for  all  at  the  judgment  seat  of  God. 

1*  Sorrow, 

15  The  term  is  also  rendered  *  youth,'    St.  Jerome,  after  the  Septuagint,  translates  it  'folly,' 

1  The  days  of  infirm  old  age, 

-  For  the  old  man  all  is  dark,  his  eyes  being  dim, 

3  This  may  refer  to  a  succession  of  afaictions,  saddening  the  aged  man,  without  hope  of  relief,  like 
shower  following  on  shower. 

*  The  arms,  which  protect,  and  furnish  nourishment.  It  is  a  figurative  description  of  the  human 
body. 

6  The  feet  and  legs. 

6  The  teeth. 

'  The  eyes. 


378  ECCLESIASTES      XII. 

4.  And  they  shall  shut  the  door  in  the  sti-eet,^  when  the  grinder's 
voice  shall  be  low,^  and  shall  rise  up  at  the  voice  of  the  bird/^  and 
all  the  daughters  of  music^^  shall  grow  deaf. 

5.  And  they  shall  fear  high  things,  and  they  shall  be  afraid  in 
the  way  ;^^  the  almond  tree  shall  flourish  ;^^  the  locust  shall  be  made 
fat,^^  and  the  caper  tree  shall  be  destroyed  :^^  because  man  shall  go 
into  the  house  of  his  eternity,^^  and  the  mourners  shall  go  round 
about  in  the  street.^^ 

6.  Before  the  silver  cord^^  be  broken,  and  the  golden  fillet  shrink 
back,^^  and  the  pitcher  be  crushed  at  the  fountain,  and  the  wheel  be 
broken  upon  the  cistern, 

7.  And  the  dust  return  into  its  earth,  from  whence  it  was,  and 
the  spirit  return  to  God,  who  gave  it.^*^ 

8.  Vanity  of  vanities,  said  Ecclesiastes,  and  all  things  are  vanity .^^ 

9.  And  whereas  Ecclesiastes  was  very  wise,  he  taught  the  people,^ 
and  declared  the  things  that  he  had  done  :^^  and  seeking  out,  he  set 
forth  many  parables. 

10.  He  sought  profitable^^  words,  and  wrote  words  most  right,  and 
full  of  truth. 


8  The  lips  of  very  aged  men  are  usually  shut:  they  speak  but  little. 

9  The  broken  sound  of  the  voice,  as  it  comes  through  the  few  teeth  of  the  old  man,  is  here  indicated. 

10  "  He  shows  that  the  aged  man  rises  at  the  voice  of  the  bird,  in  as  much  as  the  blood  being  chilled, 
and  the  humors  dried  up,  by  which  things  sleep  is  promoted,  he  awakes  on  a  slight  ncise ;  and  at  mid- 
night, when  the  cock  crows,  he  arises  hastily."    St.  Jerome. 

11  The  ears,  according  to  St.  Jerome. 

12  «  They  will  be  unable  to  ascend  high  places,  and  with  weary  limbs  and  tottering  step,  staggering 
even  on  level  ground,  they  will  fear  to  slip  and  fall."    St.  Jerome. 

1*  The  blossoms  on  the  almond  tree  somewhat  resembles  the  grey  hairs  on  the  head  of  an  aged  man. 

1*  The  swollen  ancle  may  be  understood,  the  Hebrew  term  having  both  meanings.  In  old  age  it  easily 
happens  that  the  ancle  and  feet  are  swollen. 

15  When  the  caperberry  is  ripe,  it  bursts  from  its,  integument,  which  falls  off.  It  is  therefore  used  as 
an  emblem  of  mortality. 

1<»  Man  shall  go  to  his  everlasting  dwelling — to  eternity. 

17  Performing  their  office  at  the  funeral. 

18  The  breaking  of  a  chain  by  which  a  lamp  is  suspended,  causes  the  lamp  to  fall,  and  be  broken.  In 
it  is  seen  an  image  of  death.    Grotius  thinks  that  the  spine  disease  is  referred  to. 

19  H.  P.  "  The  golden  bowl  be  broken."  Some  understand  the  vial  which  supplies  the  lamp  with  oil. 
The  breaking  of  it  indicates  the  extinction  of  life.  St.  Jerome  says  of  the  sacred  writer:  "under  the 
image  of  a  silver  cord,  he  points  to  this  fair  life,  and  to  the  breathing  power  given  us  from  heaven.  The 
shrinking  back  of  the  golden  fillet  signifies  the  return  of  the  soul  to  the  place  of  her  origin.  The  two 
other  things  which  follow,  namely  the  breaking  in  pieces  of  the  pitcher  at  the  fountain,  and  the  breaking 
of  the  wheel  on  the  cistern,  are  images  of  death." 

20  The  immortality  of  the  soul  is  here  clearly  declared. 

21  St.  Jerome  remarks :  "  He  repeats  with  admirable  propriety,  the  beginning  of  his  book :  for  since 
all  the  labor  of  mortals  ends  in  this,  that  the  dust  returns  to  its  original  earth,  and  the  soul  goes  whence 
it  came,  it  is  great  vanity  to  labor  in  this  world,  and  make  no  provision  for  eternity." 

22  H.  P.  "  Knowledge." 

23  "  He  weighed."  No  mention  is  made  in  the  text  of  the  things  which  he  had  done.  The  verb  regards 
mature  deliberation  on  the  various  matters  of  his  study. 

24  Delightful. 


BCCLESIASTES      XII.  379 

11.  The  words  of  the  wise  are  as  goads,^  and  as  nails  deeply 
fastened  in^^  which  by  the  counsel  of  masters^  are  given  from  one 
shepherd.^^ 

12.  More  than  these,  my  son,  require  not.^  Of  making  many 
books  there  is  no  end:  and  much  study  is  an  affliction  of  the  flesh. 

13.  Let  us  all  hear  together  the  conclusion  of  the  discourse.  Fear 
God,  and  keep  His  commandments :  for  this  is  all  man.*^ 

14.  And  all  things  that  are  done,  God  will  bring  into  judgment 
for  every  error,^^  whether  it  be  good  or  evil. 


25  To  urge  on. 

2G  Deeply  impressed  on  the  mind. 

27  "  The  masters  of  assemblies."    Rosenmiiller  thinks  that  this  phrase  is  applied  to  the  nails  that  hind 
together  the  various  parts,  as  wise  maxims  morally  unite  men. 

23  God. 

29  P.  "  And  further,  by  these,  my  son,  be  admonished :"  others  give  the  words  the  same  meaning  as  the 
Vulgate, taking  the  last  term  for;  "be  aware,"  "guard  against."  St.  Jerome  observes:  "Do  nothing, 
propose  nothing  beyond  those  words  which  have  been  delivered  by  the  one  shepherd,  and  approved  of 
by  the  council  of  wise  men  acting  in  harmony :  follow  the  footsteps  of  your  forefathers,  and  depart  not 
from  their  authority.  Otherwise  in  your  inquiries,  you  will  meet  with  an  endless  number  of  books, 
which  may  lead  you  into  error,  and  distress  you  with  vain  investigations." 
•   30  The  duty  of  every  man. 

31  Every  hidden  thing. 


THE  CANTICLE. 


INTRODUCTION. 


"  The  Canticle  of  Canticles"  is  so  called  by  a  Hebrew  form  of 
speech,  which  marks  excellence,  it  being  a  most  sublime  canticle. — 
It  is  a  dramatic  description  of  the  feelings  of  a  newly  "^married  couple, 
who,  with  chaste  affection,  seek  each  other's  society.  Under  the 
letter  is  concealed,  according  to  the  general  persuasion  of  the  Jews, 
the  love  of  God  for  His  people :  which  Christians  understand  more 
especially  of  the  love  of  Christ  for  His  Church.  Aben  Ezra,  a 
Rabbin,  who  wrote  a  commentary  on  it,  justly  rejects,  with  horror, 
the  idea,  that  it  at  all  regards  the  carnal  attachment  of  two  earthly 
lovers ;  for,  as  he  observes,  it  never  would  have  been  acknowledged 
as  a  divine  book,  had  such  been  its  subject.  Grotius,  nevertheless, 
so  understood  it,  and  gives  to  the  various  expressions  the  most 
literal  meaning,  oftentimes  obscene.  Bossuet  appears  to  admit  that 
allusions  to  marriage  occur  throughout :  but  he  invites  the  reader  to 
cherish  those  holier  affections  which  are  insinuated  under  the  images 
of  human  love.  Theodore,  of  Mopsuestia,  fell  under  the  anathema 
of  the  second  Council  of  Constantinople,  A.  D.  553,  in  consequence 
of  denying  its  divine  authority.  As  Solomon  is  the.  leading  char- 
acter in  the  poem,  it  has  always  been  ascribed  to  him,  although 
Grotius  assigns  to  it  a  much  later  date,  on  account  of  some  Aramaic 
words  common  to  it  and  the  book  of  Ecclesiastes.  We  see  no 
sufficient  ground  for  abandoning  the  ancient  and  general  tradition, 
which  acknowledges  Solomon  as  its  author. 

The  prophets  were  wont  to  speak  of  the  love  of  God  towards  His 
people,  under  the  image  of  a  lover  to  His  spouse ;  which  is  also 
frequently  employed  by  the  writers  of  the  New  Testament  to  repre- 
sent the  love  of  Christ  for  His  Church.  The  Fathers,  from  Origen 
to  St.  Bernard,  have  explained  this  canticle  accordingly,  and  taken 
occasion  from  it  to  inculcate  that  pure  and  devoted  affection  which 
each  member  of  the  mystic  body  should  bear  to  its  Head.  It  is 
applied  in  the  Liturgy  to  the  Blessed  Virgin  as  the  most  perfect 
member  of  the  Church,  whose  love  for  God  was  most  pure  and 
ardent,  and  who  was  the  special  object  of  His  love  and  favor.     In 


B84  INTEODUCTION. 

conformity  ivitli  our  general  plan  we  shall  endeavor  to  present  the 
literal  explanation ;  at  the  same  time  indicating  the  spiritual  import, 
of  those  passages  especially  which  might  be  perverted.  Those  who 
with  pure  hearts  seek  God,  will  find  new  incentives  to  His  love  in 
this  sacred  canticle,  which  in  all  ages  has  furnished  the  saints  with 
matter  of  devout  contemplation.  St.  Bernard  addressed  to  his 
monks  eighty-five  sermons  on  the  first  three  chapters,  availing 
himself  of  the  sacred  text  to  urge  them  forward  in  the  way  of 
perfection.  St.  Alphonsus,  in  the  last  century,  applied  the  canticle 
to  express  the  feelings  of  a  devout  soul  to  our  Lord  in  the  Holy 
Eucharist.  The  Teresas,  the  Catharines  of  Sienna  and  Genoa, 
the  Mary  Magdalenes  de  Pazzi,  and  other  holy  women,  experienced 
the  force  and  tenderness  of  divine  love,  as  here  described,  in  their 
raptures  and  union  with  God.  Of  this  book  we  may  truly  say : 
"All  things  arc  clean  for  the  clean." — Titus  i.  15. 


SOLOMON'S 

CANTICLE  OF  CANTICLES.' 


CHAPTER    I. 

THE    SPOUSE   ASPIRES    TO   AN   UNION   WITH   CHRIST  :    THEIR   MUTUAL   LOVE    FOR 
ONE   ANOTHER. 

Let  him  kiss  me^  with  the  kiss  of  his  mouth  :^  for  thy  breasts* 
are  better  than  wine,' 

2.  Smelling  sweet  of  the  best  perfumes.^  Thy  name  is  as  oil 
poured  out  f  therefore  young  maidens  have  loved  thee.^ 


1  This  title  is  iu  the  text. 

2  The  bride  is  introduced  as  desiring  the  caresses  of  her  spouse,  which,  however,  she  does  not  ex- 
press to  himself  directly.  Origen  says  :  "Understand,  by  the  bridegroom,  Christ,  and  the  church  as  the 
bride  without  spot  or  wrinkle,  of  whom  it  is  written :  that  He  might  present  her  to  Himself  not  having 
spot,  or  wrinkle,  or  any  such  thing,  but  that  she  should  be  holy  and  without  blemish."  The  same  writer 
explains  the  sacred  text  of  her  desire  that  the  Son  of  God  should  become  incarnate.  St.  Gregory,  of  Nyssa, 
observes  that  the  first  advances  being  expected  from  the  man,  it  seems  bold  for  the  bride  to  manifest  her 
desires;  from  which  he  argues,  that  the  spiritual  meaning  must  be  chiefly  had  in  view. 

3  Rosenmiiller  separates  this  phrase  from  the  verb,  and  explains  it  in  this  manner :  "  Let  him  kiss 
me.  0 !  the  kisses  of  his  mouth."  The  Hebrews  are  wont  to  use  a  noun  and  verb  of  the  same  meaning: 
but  the  text  implies  more,  and  is  peculiarly  emphatic.  Origen  represents  the  church  as  not  satisfied 
with  being  instructed  and  consoled  by  the  prophets;  but  longing  to  enjoy  the  presence  and  consolations 
of  Christ  Himself.  "How  long  doth  my  beloved  send  His  favors  by  Moses;  and  by  the  prophets?  I 
desire  to  press  His  own  lips :  let  Him  come  in  person :  let  Him  descend.  She  addresses  the  Father,  and 
says  to  Him :  Let  Him  kiss  me  with  the  kiss  of  His  mouth." 

*  P.  "Thy  love." 

5  His  caresses  are  more  delightful  to  her  than  the  choicest  wines.  His  presence  fills  her  with  greater 
joy  than  the  sublimest  teaching  of  the  prophets.  "  Considering  this  doctrine  which  flows  from  the 
breasts  of  her  spouse,  she  is  filled  with  admiration  and  astonishment,  finding  it  far  more  excellent  than 
that  which  had  comforted  her  before  His  coming,  like  mystic  wine  supplied  by  the  holy  fathers  and 
prophets."  Origen.  St.  Gregory,  of  Nyssa  cautions  us  against  the  carnal  acceptation  of  the  text.  "Let 
no  one  enslaved  to  his  passions,  carnally  minded  and  redolent  with  the  stench  of  the  old  man, 
transfer  to  beastly  actions,  words  and  sentences  which  are  divinely  inspired."  The  Hebrew  term  which 
isHplural,  when  differently  punctuated,  means  "  breasts,"  as  the  Vulgate,  after  the  Septuagint,  renders 
it :  but  as  it  is  addressed  to  the  bridegroom,  the  other  meaning  seems  preferable. 

6  His  perfumes  spread  around  a  grateful  odor.  ITnguenta  in  the  Vulgate,  means  perfumes,  several 
aromatic  ingredients  being  mixed  with  the  oil. 

7  The  sound  of  His  name  is  to  her  as  the  sweet  odor  of  balsam  poured  out  of  a  vial.  "  In  this  may 
be  discovered  a  prophecy  uttered  in  the  person  of  the  bride  concerning  Christ,  of  what  was  to  take  place 
on  the  coming  of  our  Lord  and  Saviour,  that  His  name  should  be  spread  throughout  the  whole  world,  so 
as  to  be  a  sweet  odor  in  every  place,  as  the  Apostle  says :  For  we  are  the  good  odor  of  Christ  in  every 
place."    Origen. 

8  The  love  which  young  maidens  conceived  for  the  bridegroom,  would  not  be  stated  by  an  earthly 
bride,  who  cannot  bear  that  others  should  share  her  feelings  of  admiration  and  affection:  but  the 

24 


CANTICLE      CH.     I. 

3.  Draw  me:^  we^^  will  run  after  thee  to  the  odor  of  thy 
perfumes."  The  king^^  hath  brought  me  into  his  chambers  :^^  we 
will  be  glad  and  rejoice  in  thee/^  remembering  thy  breasts^^  more 
than  wine :  the  righteous^^  love  thee. 

4.  I  am  black,  but  beautiful,^"^  0  ye  daughters  of  Jerusalem,^^  as 
the  tents  of  Cedar,^^  as  the  curtains   of  Solomon.^" 

5.  Do  not  consider  me  that  I  am  brown,  because  the  sun  hath 
altered  my  color :  the  sons  of  my  mother^^  have  fought  against  me : 
they  have  made  me  the  keeper  in  the  vineyards  -?''-  my  vineyard  I 
have  not  kept.^^ 


church  rejoices  that  souls  are  drawn  to  the  love  of  Christ.    "They  are  young  whilst  they  are  still  under 
instruction,  and  are  advancing."    Origen." 

9  To  Thee.  The  church  desires  to  be  drawn  to  Christ  by  bonds  of  love,  by  the  sweet  attractions  of 
His  grace.    "She  wishes  to  be  drawn,  that  she  may  be  able  to  follow  Him."    S.  Ambrose,  1.  iii.  Ep.  ii. 

'  What  is  most  vehement  and  accompanied  with  the  greatest  pleasure,  namely  the  passion  of  love, 
is  enigmatically  applied  to  doctrinal  illustrations."    St.  Gregory,  of  Nyssa.  , 

10  She,  with  her  maidens  will  follow  the  bridegroom,  seeing  that  He  encourages  her  by  His  invitation 
and  sweet  influence.  "Draw  us  that  we  may  run,  that  by  the  odor  of  Thy  perfumes  we  may  be  enabled 
to  follow  Thee."    Ibidem. 

11  This  clause,  which  is  not  in  the  text,  is  a  repetition  of  what  has  been  said  in  the  beginning  of  the 
preceding  verse. 

1^  The  royal  dignity  of  her  lover  is  here  for  the  first  time  intimated.  Origen  thinks  that  this  is  to  give 
us  to  understand  the  magnificence  and  riches  which  are  reserved  for  the  bride,  when  admitted  to  the 
interior  of  the  royal  palace.  "  When  Christ  leads  the  soul  to  the  understanding  of  His  counsels,  she  may 
be  said  to  be  introduced  into  the  chamber  of  the  king,  in  which  the  treasures  of  His  wisdom  and 
knowledge  are  hidden."  13  This  may  be  considered  as  addressed  by  the  bride  to  her  maidens. 

1*  She  declares  her  happiness,  which  is  shared  in  some  degree  by  her  attendants.  16  P.  "  Love." 

1"  Rosenmliller  thinks  that  the  term  is  here  taken  adverbially,  so  that  the  clause  means  :  they  (the 
maidens)  love  thee  sincerely.  This  cannot  be  said  of  an  earthly  bride  in  praise  of  her  bridegroom  :  but 
it  suits  the  church,  who  rejoices  in  the  love  borne  to  Christ  by  those  soulsjwho  cling  to  her  as  their 
mother.  "  These  young  maidens  that  have  grown  in  virtue,  and  that  have  with  purity  of  soul  entered 
into  the  nuptial  chamber  of  the  divine  mysteries,  love  the  beauty  of  the  bridegroom,  and  draw  Him  to 
them  by  love."    St.  Gregory,  of  Nyssa. 

IT  This  appears  to  be  a  reply  to  some  one  who  objected  to  the  bride  that  she  was  not  fair  or  lovely,  so 
as  to  merit  admiration ;  or  it  may  be  a  reflection  made  by  herself.  She  avows'that  the  fairness  of  her  com- 
plexion bad  suff"ered  from  exposure  to  the  heat  of  the  sun;  but  she  maintains  that  her  features  are  not 
repulsive. 

18  Origen  distinguishes  these  from  the  maidens  in  attendance.  He  considers  the  synagogue  as  objecting 
to  the  church  her  gentile  origin.  She  answers  that  by  approaching  to  Christ  she  has  been  relieved  from 
her  dark  condition,  and  made  beautiful  by  the  reflection  of  the  divine  image.  At  all  times  the  church 
suffers  much  in  her  external  appearance,  from  the  scandals  of  her  children,  and  the  calumnies  of  her 
enemies :  but  she  is,  nevertheless,  beautiful,  being  ever  pure  and  holy  in  her  teaching  and  authorized 
practice. 

19  Cedar  was  the  second  son  oflsmael.  Gen.  xxv.l3.  The  name  may  be  here  taken  for  the  Nomadic 
Arabians  generally,  who  dwelt  in  tents  covered  with  black  skins.    The  bride  likens  herself  to  them. 

20  She  is  beautiful  as  the  splendid  pavilion  of  Solomon. 

21  Uterine  brothers  were  expected  to  cherish  a  more  tender  affection  for  their  sisters,  so  that  their 
opposition  was  more  painfully  felt.  The  bride  complains  of  their  unkindness.  The  church  suffered 
much  from  the  hostility  of  the  Jews,  children  of  the  Synagogue,  her  mother. 

22  Her  humble  condition  is  insinuated.  She  was  placed  by  her  step-brothers  in  charge  of  vineyards, 
and  thus  exposed  to  the  heat  of  the  sun.  By  the  refusal  of  the  Jews  to  embrace  the  gospel,  the  church 
was  under  the  necessity  of  taking  charge  of  the  gentiles. 

23  Her  own  vineyard  was  neglected,  that  she  might  attend  to  the  vineyards  given  her  in  charge. 
Grotius,  however,  thinks  that  the  observance  of  celibacy,  is  meant  by  the  keeping  of  the  vineyard.  The 
church  was  forced  to  abandon,  in  a  great  measure,  Judea,  which  was  originally  the  vineyard  of  God. 


CANTICLE      CH.     I.  '  387 

6.  Show  me,  0  thou  whom  my  soul  loveth,^*  where  thou  feedest,^^ 
where  thou  liest  in  the  mid-day, ^^  lest  I  begin  to  wander^  after  the 
flocks  of  thy  companions. 

7.  If  thou  know  not  thyself, ^^  0  fairest  among  women,  go  forth, 
and  follow  after  the  steps  of  the  flocks,  and  feed  thy  kids  beside  the 
tents  of  the  shepherds.^ 

8.  To  my  company  of  horsemen,^''  in  Pharaohs  chariots,  have  I 
likened  thee,  0  my  love. 

9.  Thy  cheeks  are  beautiful  as  the  turtle  dove's  f^  thy  neck  as 
jewels.^^ 

10.  We  will  make  thee  chains  of  gold,  inlaid  with  silver. 

11.  While  the  king  was  at  his  repose,^  my  spikenard  sent  forth 
the  odor  thereof.^ 

12.  A  bundle  of  myrrh  is  my  beloved  to  me :  he  shall  abide 
between  my  breasts.^ 

13.  A  cluster  of  Cyprus  my  love  is  to  me,^''  in  the  vineyards  of 
Engaddi.37 

14.  Behold,  thou  art  fair,  0  my  love  :  behold,  thou  art  fair ;  thy 
eyes  are  as  those  of  doves.^ 


2*  This  is  a  forcible  expression  of  intimate  and  tender  affection.  • 

25  Her  lover,  though  a  king,  is  now  represented  as  a  wandering  shepherd,  who  leads  about  his  flock, 
wherever  he  can  find  pasture.    Christ  is  the  good  shepherd.    The  church  desires  His  communications. 

26  To  enjoy  the  shade,  and  escape  the  burning  heat  of  the  sun. 

27  The  terra  contains  an  allusion  tathe  life  of  a  courtesan.  Sho  intimates  that  her  inquiries  might 
expose  her  to  be  regarded  in  this  light.  The  church  begs  Christ  to  manifest  Himself,  that  she  may  not 
be  as  a  wanderer,  straying  after  false  guides. 

£3  The  pronoun  in  the  text  is  considered  redundant.    "  If  thou  know  not"  where  I  am  at  mid-day. 

29  He  tells  her  to  seek  him  near  the  general  rendezvous  of  the  shepherds,  if  she  knows  not  his  resting 
place.  This  implies  that  she  does  knaw  it.  Origen  takes  the  shepherds'  tents  to  mean  the  sects  of  philo- 
sophers. The  church,  conscious  of  her  own  prerogative,  needs  not  go  in  search  of  Christ,  who  is  always 
with  her. 

30  To  the  mares.  The  comparison  of  the  loved  one  with  the  highly  caparisoned  mares,  which  were 
brought  from  Egypt,  is  somewhat  singular :  but  it  serves  to  show  her  stateliness  and  beauty. 

31  Rosenmiiller,  with  others,  understands  the  term  of  rows  of  jewels,  which  hang  down  as  orna- 
ments on  her  cheeks,  like  the  trappings  of  the  Egyptian  mares  just  spoken  of. 

32  Her  neck  was  to  him  as  if  it  were  adorned  with  a  necklace  of  jewels.  The  Hebrew  reads : '  amidst 
jewels ;'  which  supposes  the  necklace  worn  by  her  to  have  added  to  her  beautiful  appearance. 

^  Grotius  understands  it  as  the  Vulgate. 

3*  The  Vulgate  signifies  that  her  perfumes  sent  forth  a  grateful  fragrance.  Grotius  takes  ^TIJ  to  bo 
a  diminutive  from  Nard;  "it  sent  forth  his  fragrance,"  which  accords  with  the  sequel. 

35  Women  were  wont  to  carry  a  bunch  of  myrrh  in  their  bosom.  Origen  applies  this  to  the  devout 
sonl  who  cherishes  the  divine  word.  "  Whosoever  holds  fast  the  word  of  God  with  all  attachment  and 
affection,  shall  alone  enjoy  the  odor  of  His  fragrance  and  sweetness." 

36  P.  "  Camphire."  The  plant  or  shrub,  which  the  Arabs  call  AlHenna,  and  botanists  style  Lawsonia 
inermis,  is  believed  to  be  meant.    It  grows  in  Palestine,    Leeser :  "  A  copher  cluster." 

37  This  town,  to  the  south-east  of  Jerusalem,  in  the  territory  of  Jericho  near  the  Jordan,  had  delightful 
vineyards  and  orchards.    Its  balsam  was  much  celebrated. 

33  Pure,  chaste.    The  doves  are  said  to  look  only  on  their  mates. 


388  CANTICLE      CH.      II. 

15.  Behold,  thou  art  fair,  mj  beloved,  and  comely.^^     Our  bed  is 
flourishing.^^ 

16.  The  beams  of  our  houses  are  of  cedar,  our  rafters  of  cypress 
treee."*^ 


CHAPTER     II. 

CimiST    CARESSES    HIS    SPOUSE:    HE   INVITES    HER   TO    HIM. 

I  AM  the  flower  of  the  field,^  and  the  lily  of  the  vallies.^ 

2.  As  the  lily  among  thorns,^  so  is  my  love  among  the  maidens. 

3.  As  the  apple  tree  among  the  trees  of  the  woods,*  so  is  my 
beloved  among  the  young  men.  I  sat  down  under  his  shadow,  whom 
I  desired :  and  his  fruit  was  sWeet  to  my  palate.^ 

4.  He  brought  me  into  the  wine  cellar  :^  he  directed  his  love  to  me.'' 

5.  Stay  me  up  with  flowers  f  compass  me  about  with  apples  :^ 
because  I  languish  with  love. 


30  This  is  her  rejoinder  to  his  praises. 

40  H.  P.  "  Green."    This  couch  is  the  green  turf. 

*i  This  may  refer  to  the  palace,  to  which  he  invites  her. 

1  She  liliens  herself  to  the  flower  of  the  plain— the  daffodil.  Some  take  the  latter  term  of  the  text 
to  be  a  proper  name,  Sharon,  which  corresponds  to  it,  being  the  name  of  the  country  near  Joppe  and 
Lydda,  remarkable  for  vast  and  fertile  fields,  as  St.  Jerome  testifies.    Comm.  ad  Isaiam  xxxiii.  9. 

2  In  which  it  grows  with  luxuriance. 

3  The  text  contains  a  comparison,  rather  than  a  statement  of  the  circumstances  in  which  the  lily 
grows.  The  bride  is  fair  as  the  lily  compared  with  thorns.  Origen  applies  it  to  the  church,  "  which 
came  forth  from  the  midst  of  infidels,  as  from  among  thorns,  and  which  being  assailed  by  heretics  that 
rage  around  her  continually,  may  be  said  to  be  amidst  thorns." 

*  She  replies,  by  another  comparison.  Her  lover  is  to  her  as  an  apple  tree  among  the  wild  trees  of 
the  forest. 

5  His  society  was  like  the  taste  of  sweet  fruit :  his  protection  as  the  shade  at  noon-day. 

6  The  banquet  room,  or  rather  the  nuptial  chamber.  See  Odyssey  B.  237.  The  gifts  and  consolations 
which  Christ  imparts  to  His  church,  may  be  represented  by  this  image. 

7  The  text  has  :  "His  standard  over  me,  love."  The  meaning  of  the  Vulgate  is  not  dissimilar.  Love 
was  as  a  standard  raised  aloft  with  this  inscription.  The  love  which  he  professed  towards  her,  and  the 
love  which  she  owed  him  in  return  were  thereby  signified.  The  Latin  term  "ordinavit"  is  used  for 
setting  soldiers  in  military  array,  and  the  phrase  "  ordinavit  in  me  charitatem,"  may  be  rendered  as  above, 
or  "he  regulated  love  in  me;"  he  gave  a  proper  direction  to  my  love.  Martini  translates  it:  "contro  di 
impose  in ordinanza  la  carita"  It  seems  here  to  mean  simply,  that  He  concentrated  His  aff'ection  on 
her. 

'  Swooning  away  with  love,  she  desires  support.  The  term  rendered  "  flowers,"  is  also  rendered 
"flagons,"  P.  but  Ilosenmliller,  with  others,  understands  it  of  thin  cakes  made  of  grapes,  which  were 
pleasant  and  exhilarating.    The  tenderness  of  the  love  of  the  church  for  Christ  is  strongly  declared. 

0  The  fragrance  of  fruit  is  calculated  to  restore  one  who  is  ready  to  faint.  She  does  not  desire  props 
to  support  her  body,  but  something  to  recreate  and  relieve  her. 


CANTICLE      CH.     II.  389 

6.  His  left  hand  is^^  under  my  head ;  and  his  right  hand  shall 
embrace  me. 

7.  I"  adjure  you,  0  ye  daughters  of  Jerusalem,  by  the  roes,  and 
the  harts  of  the  fields,^^  that  ye  stir  not  up,  nor  make  the  beloved  to 
awake,  till  she  please. 

8.  The  voice  of  my  beloved,^^  behold,  he  cometh  leaping  upon  the 
mountains,  skipping  over  the  hills. 

9.  My  beloved  is  like  a  roe,  or  a  young  hart."  Behold,  he 
standeth  behind  our  wall,^^  looking  through  the  windows,^^  looking 
through  the  lattices. 

10.  Behold,  my  beloved  speaketh  to  me  :  Arise,  make  haste,^^  my 
love,  my  dove,  my  beautiful  one,  and  come. 

11.  For  winter  is  now  past :  the  rain^^  is  over  and  gone. 

12.  The  flowers  have  appeared  in  our  land ;  the  time  of  pruning^^ 
is  come :  the  voice  of  the  turtle  dove  is  heard  in  our  land  :^^ 

13.  The  fig  tree  hath  put  forth  its  green  figs :  the  vines  in  flower 
yield  their  sweet  smell.  Arise,  my  love,  my  beautiful  one,  and 
come: 

14.  My  dove  in  the  clefts  of  the  rock,^^  in  the  hollow  places  of 
the  wall,^  show  me  thy  face ;  let  thy  voice  sound  in  m^  ears :  for 
thy  voice  is  sweet,  and  thy  face  comely. 


10  Origen  warns  us  to  turn  quickly  from  the  images  of  caresses  to  the  spirit  that  giveth  life.  The 
church  looks  to  Christ  for  support  and  consolation. 

11  The  lover  leaves  her  in  profound  sleep. 

12  Assuming  the  character  of  a  shepherd,  he  uses  the  names  of  animals  with  which  tender  ideas  are 
associated,  to  make  a  solemn  adjuration,  that  she  may  not  be  disturbed.  This  closes  the  first  scene  of 
the  drama,  which  Bossuet  divides  into  seven,  according  to  the  number  of  days  during  which  the  nuptials 
lasted.  , 

1*  On  awaking  she  hears  the  voice  of  her  beloved,  who  is  seen  coming  rapidly  over  the  mountains' 
skipping  over  the  hills.  The  church  contemplates  with  joy  and  admiration  the  coming  of  Christ,  her 
spouse. 

1*  In  swiftness,    Prov.  v.  19. 

1*  St.  Ambrose  considers  the  sacred  writer  as  representing  a  lover  who  retires  that  he  may  bp  sought 
after,  and  presents  himself  unexpectedly  to  excite  surprise,  and  desire.    In  Ps.  cxviii.    Oct.  6, 12,  18. 

18  Apertures  in  the  wall  served  as  windows.  "  The  windows  were  made  like  net-work,  with  lattices, 
and  were  shut,  not  with  transparent  stone  or  glass,  but  with  wood  polished  and  inlaid."  St.  Jerome, 
Comm.  ad.    Ezech.  xli.  16. 

IT  The  verb  expressing  haste  is  not  in  the  text :  but  ^3?  may  be  translated :  "  come :"  as  towards  the 
close  of  the  verse.    Others  regard  it  as  a  pronoun,  which  in  English  is  redundant. 

18  The  rainy  season.  Rain  is  very  frequent  in  Palestine  during  winter.  The  scene  is  laid  In  spring. 
The  church,  after  much  suffering,  enjoys  the  presence  of  her  spouse.  St.  Gregory  considers  the  severity 
of  the  law  as  the  winter  which  has  passed. 

19  The  vines  are  pruned  in  spring.  Many  think  that  the  term  denotes  "  singing,"  and  marks  the 
season  in  which  the  birds  begin  to  sing. 

20  The  turtle  migrates  in  the  winter  season,  and  returns  in  spring. 

21  As  a  dove  concealed  in  the  clefts  of  the  rock,  the  beloved  shrinks  through  modesty.  The  church 
i8  called  forth  from  the  hiding  places  in  which  she  concealeth  herself  during  the  rage  of  persecution. 

S3  The  terms  mean  a  hiding  place  in  a  steep  rock. 


390  CANTICLE      CH.     III. 

15.  Catcli  US  the  little  foxes^^  that  destroy  the  vines :  for  our 
vineyard  hath  flourished. 

16.  My  beloved  to  me,  and  I  to  him,  who  feedeth^*  among  the 
lilies, 

17.  Till  the  day  break,  and  shadows  retire. ^^  Return  :^  be  like, 
my  beloved,  to  a  roe,  or  to  a  young  hart  upon  the  mountains  of 
Bether.27  • 


€HAPTER     III. 

THE    SPOUSE    SEEKS    CHRIST.       THE    GLORY   OF   HIS    HUMANITY. 

In  my  bed  by  night,  I  sought  him  whom  my  soul  loveth:^  I 
sought  him,  and  found  him  not. 

2.  I  will  rise,  and  will  go  about  the  city  :^  in  the  streets  and  the 
broad  ways  I  will  seek  him  whom  my  soul  loveth :  I  sought  him  and 
I  found  hinj  not. 

3.  The  watchmen  who  guard  the  city,  found  me :  Have  ye  seen 
him  whom  my  soul  loveth  ?^ 

4.  Shortly  after,  when  I  had  passed  them  a  little,  I  found  him  whom 
my  soul  loveth  ;  I  held  him :  and  I  will  not  let  him  go,  till  I  bring  him 
into  my  mother's  house,  and  into  the  chamber  of  her  that  bare  me.^ 


23  This  is  addressed  by  the  bridegroom,  probably  to  his  companions,  who  waited  on  him  during  the 
nuptial  festivities.  ^He  desires  that  the  vineyard  be  cleared  of  foxes,  so  that  his  beloved  and  himself  may 
find  it  an  agreeable  promenade.  Young  foxes  are  the  most  destructive  to  the  vines.  Heretics  are 
understood  und  er  this  image  by  Origen,  who  remarks  that  the  prelates  of  the  church  must  watch  to 
keep  her  free  from  their  ravages. 

24  His  flock,  in  the  plains  where  lilies  grow. 

25  The  text  may  be  understood  of  the  approach  of  evening. 

26  She  desires  the  society  of  her  beloved.    The  Church  can  find  no  delight  but  in  Christ. 

2T  The  speed  of  these  animals  Is  the  point  of  comparison.    She  desires  her  beloved  to  hasten  his  return. 

1  The  third  night  of  the  nuptials  seems  to  be  now  described.  Her  lover  not  having  returned,  she 
anxiously  awaits  him,  and  seeks  him  at  her  6ide,Jforgettmg  for  the  moment  his  absence.  Or  jgen  says  that 
the  church  seeks  her  spouse,  because  she  desires  to  be  acquainted  with  His  secrets,  and  to  enjoy  more 
perfect  repose. 

2  This  is  purely  allegorical.  The  customs  of  the  East  entirely  preclude  the  idea  of  a  female  traversing 
the  streets  by  night.    Jerusalem  was  emphatically  called  "  the  city." 

3  The  question  is  put  without  any  introductory  words,  since  it  is  easily  understood  to  have  been 
addressed  by  her  to  the  city  watchmen.  Some  take  these  to  bo  the  prophets.  Possibly  the  Jewish  priests 
and  doctors  may  be  meant. 

*  This  is  mere  allegory.  It  is  wholly  inconsistent  with  ancient  manners,  that  a  chaste  female  should 
use  such  importunity.  The  church  will  not  let  Christ  escape  from  her  embrace  until  she  lead  Him  to  the 
synagogue,  whose  members  shall  finally  acknowledge  Him. 


CANTICLE      CH.     IV.  '  391 

5.  I  adjure  you,  0  daughters  of  Jerusalem,  by  the  roes  and  the 
harts  of  the  fields,  that  ye  stir  not  up,  nor  awake  my  beloved,  till 
she  please.* 

6.  Who  is  she  that  goeth  up  by  the  desert,^  as  a  pillar  of  smoke^ 
of  aromatical  spices,  of  myrrh,  and  frankincense,  and  of  all  the 
powders  of  the  perfumer? 

7.  Behold,  threescore  valiant  ones  of  the  most  valiant  of  Israel, 
surround  the  bed  of  Solomon. 

8.  All  holding  swords,  and  most  expert  in  war:  every  man's 
sword  upon  his  thigh,  because  of  fears  in  the  night. ^ 

9.  Kino;  Solomon  hath  made  himself  a  litter^  of  the  wood  of 
Libanus : 

10.  The  pillars  thereof  he  made  of  silver,  the  seat^®  of  gold,  the 
going  up^^  of  purple :  the  'midst  he  paved  through  with  love,  for  the 
daughters  of  Jerusalem.^^ 

11.  Go  forth,  ye  daughters  of  Sion ;  and  see  king  Solomon  in  the 
diadem,  wherewith  his  mother  crowned  him^^  in  the  day  of  his 
espousals,  and  in  the  day  of  the  joy  of  his  heart. 


.  CHAPTER    ly. 

CHKIST   SETS  FORTH   THE  -GIIACES    OF    HIS    SPOUSE  :    AND   DECLARES  HIS    LOVE   FOR  HES. 

How  beautiful  art  thou,  my  love,  how  beautiful  art  thou!  thy 


5  This  address  to  the  maidens  in  attendance,  is  again  repeated,  to  express  solicrtade  for  her  undisturbed 
repose.    Supra  ii.  7.    It  marks  the  end  of  the  third  night  of  the  nuptial' festivity. 

6  The  maidens  now  contemplate  the  transition  of  the  bride  to  the  royal  palace.  The  •wilderness  may 
be  understood  of  any  country  place,  fields,  forests,  &c.  The  chupch  comes  from  the  wiiderness  of  this 
world  to  the  palace  of  her  heavenly  spouse. 

7  "  Pillars."  Incense,  the  fragrance  of  her  perfumes,  ascends  dloft  like  a  pillar,  darting  up  towards 
the  sky. 

8  This  force  surrounding  the  nuptial  chamber  is  expressive  of  the  desire  of  the  king  to  protect  his  be- 
loved against  any  attempt  to  snatch  her  from  him.  It  does  not  appear  that  the  bed  of  Solomon  was  thus 
guarded:  but  Christ  protects  His  church  by  legions  of  angels,  as  well  as  by  His  appointed  oflRcers. 

9  This  may  mean  a  couch  to  repose  on,  or  a  chair  in  which  the  beloved  might  be  carried.    P.  "chariot." 

10  The  term  may  mean  a  resting  place  for  the  head.    P.  "bottom," 

11  The  seat.    P.  "  covering." 

12  This  text  according  to  <5rGtius,  means  that  the  floor  of  the  litter,  or  chariot,  waa  beautifully  orna- 
mented with  embroidery  work  of  the  maidens  of  Jerusalem  ;  representing  love  scenes,  namely  facts,  not 
of  an  obscene  character,  regarding  lovers, 

13  The  maidens  are  invited  to  behold  king  Solomon  crowned  l)y  his  mother  Bethsabee,  with  a  wreath 
of  flowers,  on  the  day  of  his  marriage.  This  circumstance  is  introduced  to  express  the  share  she  took 
in  his  happiness.  St.  Gregory  observes  that  the  Blessed  Mary,  mother  of  Christ,  is  believed  to  have 
crowned  Him  with  a  diadem,  since  lie  took  our  nature  from  her. 


392  CANTICLE      CH.     IV. 

eyes  are  doves'  eyes,  besides  what  is  hid  within.^     Thy  hair  is  as 
flocks  of  goats,^  which  come  up  from  mount  Galaad.^ 

2.  Thy  teeth  as  flocks  of  shee'p^  that  are  shorn/  which  come  up 
from  the  washing,  all  with  twins ;  and  there  is  none  barren  among 
them.^ 

3.  Thy  lips  are  as  a  scarlet  lace;  and  thy  speech  sweet.  Thy 
cheeks^  are  as  a  piece  of  a  pomegranate,''  besides  that  which  lieth 
hid  within.^ 

4.  Thy  neck  is  as  the  tower  of  David,®  which  is  built  with 
bulwarks  '}^  a  thousand  bucklers  hang  upon  it,  all  the  armour  of 
valiant  men.^^ 

5.  Thy  two  breasts  like  two  young  roes  that  are  twins,^^  which 
feed  among  the  lilies. 

6.  Till  the  day  break,  and  the  shadows  retire,  I  will  go  to  the 
mountain  of  myrrh,  and  to  the  hill  of  frankincense.^^ 

7.  Thou  art  all  fair,  0  my  love ;  and  there  is  not  a  spot  in  thee.-^^ 

8.  Come^^  from  Libanus,  my  spouse  ;^^  come  from  Libanus,  come  : 
thou  shalt  be  crowned^^  from  the  top  of  Amana,^^  from  the  top  of 


1  "Within  thy  veil."  P.  "locks"  RosenmuUer  maintains  that  'veil'  is  the  proper  translation. 
The  chaste  eyes  of  the  beloved  appeared  from  within  the  veil,  which  covered  her  face. 

2  Bochart  testifies  that  in  Asia,  goats'  hair  resembles  somewhat  the  hair  of  the  human  head. 
»  Which  browse  on  the  side  of  the  mountain. 

*  Rosenmiiller  contends  that  the  Hebrew  term  means :  "  planed :"  and  is  applied  to  sheep  to  denote 
their  striking  resemblance,  one  to  another,  like  planed  boards.  The  teeth  of  the  beloved  are  likened  to 
them,  on  account  of  their  whiteness,  and  perfect  symmetry. 

5  The  same  writer  thinks,  that  the  text  speaks  only  of  the  teeth  which  were  without  stain,  as  the 
sheep  came  up  from  the  place  of  washing,  and  which  all  corresponded  perfectly,  each  row  of  teeth  being 
exactly  alike  the  other,  and  not  a  tooth  being  wanting.  The  Vulgate,  after  the  Septuagint,  understands 
it  of  the  fecundity  of  the  sheep,  which,  however,  has  no  connexion  with  the  beauty  of  the  teeth. 

*  H.  "Temple."  P.  "temples."  Rosenmiiller,  however,  approves  of  the  Vulgate  rendering, because 
the  term  embraces  that  part  of  the  cheeks  which  is  near  the  temple. 

7  The  pomegranate  split  into  two  parts,  presents  a  ruddy  color  like  the  rose.  Martini  understands  it 
of  the  rind,  which  in  Palestine  is  red. 

8  This  has  been  already  ex  plained.as  meaning  "within  thy  veil."    Supray.  1. 

0  The  high  and  smooth  neck  is  compared  to  a  tower  which  David  had  built.  This  is  rather  a  bold 
comparison. 

10  The  Hebrew  term,  which  occurs  only  in  this  place,  is  of  doubtful  signification. 

11  The  weapons  which  they  had  wielded,  and  the  trophies  which  they  had  gained.  Interpreters  apply 
this  description  to  the  church,  which  is  fair  and  chaste,  and  is  furnished  with  trophies,  as  well  as  arms. 
The  scripture,  according  to  St.  Eucharius  and  St.  Gregory  the  Great,  is  her  tower  of  strength. 

13  He  purposes  visiting  the  mountain  where  myrrh  and  perfumes  are  found,  and  recreating  himself 
with  sweet  odors.  Incense  was  not  had  in  Judea.    Bossuet  explains  the  text  of  the  bride  herself. 

1*  Without  entering  into  further  details,  the  spouse  pronounces  her  altogether  beautiful  and  un- 
blemished. 

15  The  Hebrew  term,  as  now  punctuated,  signifies :  "with  me."  With  different  punctuation  it  may 
be  rendered  :  "  come." 

16  Here  she  is  for  the  first  time  so  styled.  He  invites  her  to  leave  the  wild  and  rugged  mountains 
where  wild  beasts  have  their  dens.    The  church  is  called  out  of  all  nations,  even  the  most  barbarous. 

I'f  The  text  now  has :  "  look ;"  but  the  same  term,  with  different  punctuation,  means  to  rule,  or 
exercise  princely  authority. 
18  Probably  one  of  the  group  of  mountains. 


CANTICLE      CH.     IV.  393 

Sanir,  and  Hermon,^^  from  the  dens  of  the  lions,  from  the  mountains 
of  the  leopards. 

9.  Thou  hast  wounded  my  heart^*^  my  sister^^  spouse:  thou 
hast  wounded  my  heart  with  one  of  thy  eyes,  and  with  one  hair  of 
thy  neck.^^ 

10.  How  beautiful  are  thy  breasts,^  my  sister  spouse  !  thy  breasts 
are  more  beautiful  than  wine,  and  the  sweet  smell  of  thy  ointments 
above  all  aromatical  spices.^^ 

11.  Thy  lips,  my  spouse,  are  as  a  dropping  honey-comb :  honey 
and  milk  are  under  thy  tongue,^^  and  the  smell  of  thy  garments  as 
the  smell  of  frankincense.^^ 

12.  My  sister  spouse,  is  a  garden  inclosed,  a  garden  inclosed,^ 
a  fountain  sealed  up. 

13.  Thy  plants  are  a  paradise^^  of  pomegranates  with  the  fruits 
of  the  orchard.^     Cyprus,  with  spikenard, 

14.  Spikenard^''  and  saffron,  sweet  cane  and  cinnamon,  with  all 
the  trees  of  Libanus,^^  myrrh  and  aloes,'  with  all  the  chief  perfumes. 

15.  ^The  fountain  of  gardens :  the  well  of  living  waters,  which 
run  with  a  strong  stream  from  Libanus. 


19  Mountains  of  the  same  group. 

20  This  translation  is  strongly  maintained  by  Kosenmtiller. 

21  The  tenderness  of  his  affection  manifests  itself  in  these  Various  epithets.  The  appellation,  sister,  is 
here  for  the  first  time  employed.  The  church  is  sister  and  bride,  because  Christ,  by  assnming  human 
nature,  has  made  us  His  brethren. 

22  The  curls  hanging  on  the  neck.  The  glance  of  her  eye  and  the  beauty  of  her  tresses,  made  a  deep 
impression  on  his  heart.  The  text  means :  "  by  a  chain  on  thy  neck."  Thy  necklace.  Grotius,  however, 
understands  it  as  the  Vulgate  does.  The  church  has  no  beauty  or  ornament,  but  by  the  gracious  gift  of 
Christ,  -who,  through  mere  mercy,  vouchsafed  to  view  her  with  affection. 

23  p.  «  Thy  love."  A  different  punctuation  gives  the  Vulgate  reading,  which  offers  a  suitable  meaning. 
"Let  us  hear  these  words,"  exhorts  St.  Gregory,  of  Nyssa,  "as  if  dead  to  the  body,  not  suffering  ourselves 
to  be  drawn  to  a  carnal  interpretation  of  the  things  which  are  said." 

2*  He  addresses  her  in  terms  similar  to  those  which  she  had  employed.    Supra  i.  1 — 3, 

25  These  figurative  expressions  mark  the  sweet  and  instructive  character  of  her  words. 

26  Of  the  fragrant  herbs  of  mount  Libanus. 

277A8  the  text  now  reads,  it  is :  7J  a  spring  shut  up :  all  the  ancient  versions  read :  ]3  a  garden,  which 
is  the  reading  of  above  fifty  manuscripts  collated  by  Kennicott  and  Le  Rossi.  The  enclosed  garden  and 
the  sealed  fountain  are  images  of  a  chaste  wife,  who  comes  stainless  to  the  nuptial  bed.  The  church, 
once  purified  by  her  lover,  is  preserved  from  all  that  could  corrupt  the  integrity  of  her  doctrine. 

28  This  term  is  believed  to  be  of  Armenian  origin.    It  signifies  a  garden.    Eccl.  ii.  5. 

29  The  text  may  mean :  "  with  precious  fruit." 

30  The  mixture  of  spices  contributes  to  increase  their  fragrance.  The  spikenard  is  mentioned  twice  in 
combination  with  others. 

31  The  Hebrew  term  denotes  incense.  All  odoriferous  trees,  the  sap  of  which  served  for  incense,  are 
meant.  The  term  for  Mount  Libanus  differslittle  from  that  which  means  incense.  All  the  perfumes  and 
fruits  serve  to  mark  the  gifts  with  which  the  church  abounds  through  divine  grace. 

32  She  is  declared  to  be  like  a  fountain,  the  streams  of  which  nourish  the  garden  plants ;  like  a  well 
overflowing  with  water,  which  makes  channels  for  itself;  and  like  a  torrent  rushing  down  from  the 
mountains.  The  advantages  of  these  various  streams  to  vegetation,  are  images  of  the  blessings  of  which 
she  is  to  be  the  dispenser. 


394  CANTICLE      CH.V. 

16.  Arise,  0  north  wind,  and  come,  0  soutli  wind  ;  blow  through 
my  garden,^  and  let  the  aromatical  spices  thereof  flow. 


CHAPTER     V. 

CHRIST  <!AL.LS    HIS    SPOUSE::     SHE    LANGUISHES    WITH   LOVE:     AND     DESCRIBES    HIM    BY 

HIS    GRACES. 

Let  my  heloved  come  into  his^  garden,  and  eat  the  fruit  of  his 
apple  trees.^  I  am  come  into  my  garden,  0  my  sister,  and  spouse : 
I  have  gathered  my  myrrh,  with  my  aromatical  spices^  I  have  eaten 
the  honey- comb  with  my  honey  :^  I  have  drunk  my  wine  with  my 
milk  :^  eat,  0  friends,^  and  drink,  and  be  inebriated,^  my  dearly 
beloved/ 

2.  I  sleep,  and  my  heart  watcheth.:^  the  voice  of  my  beloved 
knocking :  Open  to  me,  my  sister,  my  love,  my  dove,  my  undefiled : 
for  my  head  is  full  of  dew,  and  my  locks  of  the  drops  of  the  nights. 

3.  I  have  put  off  my  garment :  how  shall  I  put  it  on  ?  I  have 
washed  my  feet,  how  shall  I  defile  them  ?^ 

4.  My  beloved  put  his  hand  through  the  opening;'^®  and  my 
bowels  were  moved  at  his  touch.^^ 

5.  I  arose  up  to  open  to  my  beloved:  my  hands  dropped  with 
myrrh,  and  my  fingers  were  full  of  the  choicest  myrrh.^ 

33  She  mTdkes  the  winds  to  breathe  over  her  flowers  and  trees,  that  they  may  grow  and  flourish. 

1  The  garden  is  for  his  use.  The  church  invites  Christ  to  taste  of  the  fruits  of  His  own  garden.  She 
presents  to  Him  the  virtues  and  good  worlis  of  her  children. 

^  His  precious  fruits.  *  The  honey  of  the  honey-comb. 

*  Such  a  mixture  was  sometimes  made.     ^  Companions  and  attendants. 

6  Drink  freely.  This  does  not  imply  excess.  This  may  be  regarded  as  an  invitation  to  the  servants 
of  God  to  taste  freely  of  spiritual  delights.  "  Since  the  ebriety  arises  from  such  wine  as  God  furnishes 
to  the  guests,  and  the  excess  is  such  as  to  transport  the  soul  to  divine  things,  the  Lord  very  justly  orders 
those  who  are  near  to  Him  by  the  exercise  of  virtue,  not  those  who  are  afar  off,  to  eat  and  drink  freely." 
St.  Gregory,  of  Nyssa.  "7  The  same  who  were  before  addressed. 

8  This  appears  to  have  been  the  state  of  slumber  on  the  fourth  night.  The  spouse  lay  half  asleep,  her 
heart  desiring  his  society.  She  soon  heard  his  voice,  whilst  he  knocked  at  the  door.  His  delay  served 
to  test  her  affection.  St.  Gregory  discovers  here  an  image  of  souls  who  indulge  the  repose  of  contempla- 
tion; but  whom  Christ  calls  to  active  duties,  in  behalf  of  His  members,  exposed  to  the  nightly  dew,  that 
is  to  the  dangers  and  temptations  of  life. 

»  These  Tvere  the  thoughts  which  passed  through  her  mind  in  this  state  of  half-consciousness. 

w  Through  the  window,  or  other  aperture,  to  remove  the  bolt,  or  to  wake  her  by  the  noise. 

11  H.  P.  "  My  bowels  were  moved  for  him."  ^'lhy  "  on  his  account."  This  effort  to  open  the  door, 
or  to  awake  her,  roused  her  from  her  half-dreaming  state,  and  she  felt  pity  for  him,  who  had  so  long 
remained  exposed  to  the  night  dew.  Christ  is  represented  as  knocking  at  the  gate  for  admittance* 
Apoc.  iii.  20.  The  preaching  of  apostolic  men  opens  the  hearts  of  unbelievers  and  sinners,  that  He  may 
enter  them. 

12  On  touching  the  door-posts,  she  felt  the  myrrh  and  other  perfumes,  which  he  had  left  on  them  by 
his  touch.    We  should  receive  of  the  fullness  of  Christ,  that  we  may  become  the  teachers  of  others. 


CANTICLE      CH.     V.  395 

6.  I  opened  the  bolt  of  my  door  to  my  beloved :  but  he  had 
turned  aside,  and  was  gone.^^  My  soul  melted,  when  he  spake :  I 
sought  him,  and  found  him  not :  I  called,  and  he  did  not  answer  me. 

7.  The  keepers  that  go  about  the  city  found  me :  they  struck  me, 
and  wounded  me :  the  keepers  of  the  walls  took  away  my  veil  from  me.^^ 

8.  I  adjure  you,  0  daughters  of  Jerusalem,  if  ye  'find  my 
beloved,  that  ye  tell  him  that  I  languish  with  love.^^ 

9.  What  manner  of  one  is  thy  beloved  above  another  beloved,^^  0 
thoii  most  beautiful  among  women?  what  manner  of  one  is  thy 
beloved  above  another  beloved,  that  thou  hast  so  adjured  us  ? 

10.  My  beloved  is  white  and  ruddy,  chosen^''  out  of  thousands. 

11.  His  head  is  as  the  finest  gold  :^^  his  locks  ad  branches  of 
palm  trees,-^^  black  as  a  raven, 

12.  His  eyes  as  doves  upon  brooks  of  waters,^''  which  are  washed 
with  milk,2^  and  sit  beside  the  plentiful  streams.^ 

13.  His  cheeks  are  as  beds  of  aromatical  spices  set  by  the 
perfumers.^^     His  lips  are  as  lilies  dropping  choice  myrrh.^ 

14.  His  hands  are  turned  and  as  of  gold,^^  full  of  hyacinths.^ 
His  body^''  as  of  ivory,  set  with  sapphires.^ 


13  This  hasty  departure  implies  impatience  on  the  part  of  the  slighted  bridegroom :  but  it  is  intended 
for  instruction,  as  a  circumstance  in  the  allegory.  If  we  do  not  rise  at  the  first  'intimation  of  the 
will  of  Christ,  He  may  withdraw. 

1*  They  looked  on  her  as  a  courtesan.  This  must  be  considered  as  merely  allegorical,  since  no  virtuous 
female  would  venture  into  the  street  by  night  in  quest  of  her  husband.  It  may  represent  the  persecu- 
tions which  fall  on  the  church,  whilst  intent  on  gaining  souls  to  Christ. 

15  She  does  not  charge  her  female  companions  with  any  message,  but  that  of  lore. 

1*5  Above  any  other  lovely  person.    Christ  is  beautiful  above  the  sons  of  men. 

17  p.  "The  chiefest."  The  term  lias  reference  to  the  standard  of  an  army,  and  may  be  applied  to  a 
leader,  standard-bearer,  or  any  distinguished  soldier.    Christ  is  our  leader  in  the  spiritual  warfare. 

18  A  golden  fillet  encircling  it  may  be  alluded  to. 

w  The  shells  of  dates,  when  brolcen,  appear  as  hair  artfully  twisted  and  arranged.  An  aromatic  plant 
bearing  the  name  "  data,"  which  is  used  by  the  Septuagint,  as  well  as  the  Vulgate,  is  mentioned  by 
Pliny  1.  xii.  28.     The  pahus  are  not  mentioned  in  the  text. 

20  They  nest  willingly  near  streams, 

21  So  white,  as  if  they  were  washed  in  milk. 

22  P.  "■  Fitly  set."  Rosenmuller  refers  the  text  to  the  eyes,  which  are  set  in  the  socket,  like  a  gem  in 
a  ring. 

23  This  may  have  reference  to  the  perfumes  employed  on  his  beard,  as  is  still  an  Oriental  custom. 

24  The  fragrance  of  his  lips  is  like  myrrh,  whilst  their  color  resembles  the  lily. 

25  The  beauty  of  his  hands  are  as  if  they  were  made  of  skilfully  wrought  gold,  or,  as  the  Hebrew  may 
be  rendered,  as  gold  rings.  St.  Gregory  understands  this  of  the  excellent  works  of  Christ,  deriving  their 
merit  and  value  from  His  Divine  person. 

1 1  was  customary  to  paint  the  nails  with  various  ^Jolors,  which  appeared  as  gems.  These  were  also 
worn  for  ornament.    They  are  as  tokens  and  pledges  of  future  rewards. 

2T  The  whole  front,  from  the  neck  to  the  abdomen,  is  likened  to  ivory,  fair  and  smooth.  This  is  an 
image  of  incorruption  and  immortality. 

28  These  are  mentioned  to  heighten  the  description  of  the  beauty  of  his  frame.  The  miracles  of  Christ 
are  pointed  to  by  St.[Gregory  as  the  jewels  which  adorned  His  humanity,  which  He  subjected  to  sufiering 
on  our  account. 


396  CANTICLE      CH.     VI. 

15.  His  legs  as  pillars  of  marble,  that  are  set  upon  bases  of  gold. 
His  form  as  of  Libanus,^^  excellent  as  the  cedars. 

16.  His  throat^*^  most  sweet,  and  he  is  all  lovely :  such  is  my 
beloved,  and  he  is  my  friend,  0  ye  daughters  of  Jerusalem. 

17.  Whither  is  thy  beloved  gone,  0  thou  most  beautiful  among 
women  ?^i  whither  is  thy  beloved  turned  aside,  and  we  will  seek  him 
with  thee  ? 


CHAPTER    VI. 

THE    SPOUSE    OF    CHRIST   IS    BUT   ONE  :    SHE    IS    FAIR   AND   TERRIBLE. 

My  beloved  is  gone  down  into  his  garden,  to  the  bed  of  aromatical 
spices,  to  feed^  in  the  gardens,  and  to  gather  lilies. 

2.  I  to  my  beloved,  and  my  beloved  to  me,  who  feedeth  among 
the  lilies. 

3.  Thou  art  beautiful,  0  my  love,  sweet^  and  comely  as 
Jerusalem ;  terrible  as  an  army  set  in  array.^ 

4.  Turn  away  thy  eyes  from  me  ;^  for  they  have  made  me  flee 
away.     Thy  hair  is  as  a  flock  of  goats,  that  appear  from  Galaad.^ 

5.  Thy  teeth  as  a  flock  of  sheep  which  come  up  from  the  washing, 
all  with  twins,  and  there  is  none  barren  among  them.^ 

6.  Thy  cheeks  are  as  the  bark  of  a  pomegranate,  beside  what  is 
hidden  within  thee. 

7.  There  are  threescore  queens,  and  fourscore  concubines,  and 
young  maidens  without  number.'^ 

29  Lofty  and  imposing,  like  the  high  mountains.  Tlae  high  dignity  of  Christ,  who  is  raised  above  the 
heavens,  may  be  thus  represented. 

30  His  language.  This  minute  description  of  the  person  of  her  lover,  followed  by  expressions  of  com- 
placency in  his  perfections,  and  in  his  affection  for  her,  shows  most  devoted  admiration. 

31  The  maidens  address  her,  and  offer  to  join  her  in  seeking  after  her  beloved.  The  church  derives  aid 
and  support  from  without  in  her  pursuit  of  the  interests  and  glory  of  Christ. 

1  To  taste  the  fruit.    The  interview  of  the  fifth  day  is  now  related. 

2  P.  "  As  Tirzah."  The  Vulgate,  after  the  Septuagint,  has  rendered  the  Hebrew  tei  m  as  an  appella- 
tive. Rosenmtiller  thinks  that  it  is  the  name  of  a  town,  remarkable  for  its  elegance.  Martini  favors 
this  view. 

*  The  Orientals  describe  loved  females  as  fierce  of  aspect,  and  intimidating  by  the  fear  of  their  displea- 
sure. The  spouse  is  thus  formidable  to  her  lover,  on  account  of  her  ascendancy  over  him.  The  church 
of  Christ  is  formidable  to  her  enemies,  in  consequence  of  her  compact  organization.  "  Let  her  fortify 
herself  in  peace,  let  her  bind  herself  in  unity ;  let  her  unite  herself  in  charity."    St.  Gregory^^M. 

4  Ho  represents  the  influence  which  she  exercises  over  him,  by  saying  that  her  glance  fills  him  with 
fear,  and  causes  him  to  flee.    This  is  an  hyperbole. 

5  Supra  iv.  1.  «  Ih.  v.  2. 

7  The  great  number  of  the  wives  and  concubines  of  Solomon  is  here  referred  to ;  an  indefinite  number 
being  put  for  a  definite.  Concubines,  in  the  text,  are  taken  for  secondary  wives.  The  various  sects  which 
claim  the  privileges  of  the  church,  may  be  represented  by  them.  Origen  explains  the  text  of  souls  less 
perfect. 


CANTICLE      CH.     VII.  397 

8.  One  is  my  dove :  my  perfect  one  is  one  f  she  is  the  only  one 
of  her  mother,  the  chosen  of  her  that  bare  her.  The  daughters 
saw  her,  and  declared  her  most  blessed ;  the  queens  and  concubines, 
and  they  praised  her. 

9.  Who  is  she  that  cometh  forth  as  the  morning  rising,  fair  as 
the  moon,  bright  as  the  sun,  terrible  as  an  army  set  in  array  ?^ 

10.  I  went  down  into  the  garden  of  nuts,  to  see  the  fruits  of  the 
yallies,  and  to  look  if  the  vineyard  had  flourished,  and  the  pome- 
granates budded. 

11.  I  knew  not:  my  soul  troubled  me  for  the  chariots  o^ 
Aminadab.^^ 

12.  Return,  return,  0  Sulamitess  :^^  return,  return,  that  we  may 
behold  thee. 


CHAPTER     YII. 

A   FUBTHER  DESCRIPTION    OF   THE  GRACES    OF   THE    CHURCH,    THE    SPOUSE    OF   CHRIST. 

What  shalt  thou  see  in  the  Sulamitess  but  the  companies  of 
camps  ?^  How  beautiful  are  thy  steps  in  shoes,^  0  prince's 
daughter!^  The  joints  of  thy  thighs  are  like  jewels,  that  are  made 
by  the  hand  of  a  skillful  workman.^ 

8  She  is  loved  above  all.  The  church  exclusively  enjoys  the  favor  of  Christ,  her  spouse.  "  She  is  said 
to  be  alone  perfect,  and  chosen  by  her  mother;  because  oiit  of  this  church  of  which  we  speak,  no  one  is 
nourished  to  perfection,  no  one  is  nourished  to  life,  unless  by  her  alone,  under  the  aid  of  grace."  St. 
Gregory  M. 

8  Seeing  her  come  from  a  distance,  he  breaks  forth  into  this  expression  of  his  admiration.  "The  holy 
church,"  St.  Gregory  observes,  "  like  the  dawn  advances  in  the  last  judgment,  since  leaving  behind  the 
darkness  of  corruption,  she  is  renewed  by  the  brightness  of  incorruption." 

10  The  Vulgate,  after  the  Septuagint  and  Arabic  versions,  takes  the  Hebrew  terms  as  a  proper  name. 
Rosenmiiller  renders  the  sentence  to  this  effect  "  Without  knowing  it,  my  soul  made  me  as  the  chariots 
of  my  noble  people."  His  desire  of  seeing  his  beloved  was  such,  that  unconsciously  he  moved  almost 
with  the  rapidity  of  a  war-chariot.  He  rushed  to  meet  her  as  she  came  up  from  the  valley.  St.  Gregory 
says :  "  The  vines  are  in  blossom,  when  children  are  newly  born  in  the  church  by  faith,  and  are  prepared 
for  holy  conduct,  as  for  solid  fruit." 

11  This  name  is  formad  of  the  Hebrew  name  of  Solomon,  a  feminine  termination  being  given  it  to 
designate  his  wife.  She  shrank  back  with  modesty,  but  was  recalled  by  him.  The  plural  number  is 
employed  by  the  figure  of  communication. 

1  Rosenmiiller  translates :  "  why  do  ye  look  at  the  Sulamitess  as  a  camp-ball?"  Grotius  understands 
it  of  the  camp  itself  as  a  revolting  scene.    She  shrinks  from  observation. 

2  The  elegance  of  her  sandals,  as  well  as  the  beauty  of  her  feet,  is  admired,  as  if  she  were  moving  in 
the  dance.  The  feet  of  those  who  preach  the  gospel  of  peace  are  beautiful,  as  they  go  forward  on  the 
mountains. 

3  This  appellation  might  be  given  to  any  one  made  the  wife  of  a  prince.  It  is  here  for  the  first  time 
given  to  the  spouse.  The  church  is  daughter  of  the  Eternal  Father,  and  spouse  of  His  only  begotten  Son  . 

4  This  minute  description  of.  the  parts  of  her  body  serves  to  show  how  far  the  works  of  the  Creator 
surpass  the  works  of  man's  hands.  The  beauty  of  the  church  is  apparent  in  the  great  variety  of  her 
members,  united  and  closely  joined  together  in  one  body. 


398  CANTICLE      CH.      VII. 

2.  Thy  navel  is  like  a  round  bowP  never  wanting  cups.^  Thy 
body  is  like  a  heap  of  wheat/  set  about  with  lilies.^ 

3.  Thy  two  breasts  are  like  two  young  roes  that  are  twins.^ 

4.  Thy  neck  as  a  tower  of  ivory. ^^  Thy  eyes  like  the  fish-pools^ ^ 
in  Hesebon,^^  which  are  in  the  gate  of  the  daughter  of  the  multitude. ^^ 
Thy  nose  is  as  the  tower  of  Libanus,  that  looketh  towards  Damascus.^* 

5.  Thy  head  is  like  Carmel,^^  and  the  hairs  of  thy  head  as  the 
purple  of  the  king^^  bound  in  the  channels  ?^^ 

6.  How  beautiful  art  thou,  and  how  comely,  my  dearest,  in 
delights  1^8 

7.  Thy  stature  is  like  to  a  palm  tree,^^  and  thy  breasts  to  clusters.'^ 

8.  I  said :  I  will  go  up  into  the  palm  tree,^^  and  will  take  hold  of 
the  fruit  thereof:  and  thy  breasts  shall  be  as  the  clusters  of  the 
vine;  and  the  odor  of  thy  mouth  like  apples. 

9.  Thy  throat  like  the  best  wine,^^  worthy  for  my  beloved  to 
drink,^^  and  for  his  lips  and  his  teeth^^  to  ruminate. 

10.  I  to  my  beloved,  and  his  turning^^  is  towards  me. 

11.  Come,  my  beloved,  let  us  go  forth  into  the  field  :^^  let  us  abide^'' 
in  the  villages.^^ 


6  "This  is  a  good  comparison,"  saysGrotius,  "for  the  narel  is  round  and  hollow  as  a  bowl,  and  has 
within  it  certain  small  balls  of  flesh." 

<>  P.  "  Which  wanteth  not  liquor."  Rosenmiiller  thinks  that  the  constant  cleansing  of  wine-bowls  is 
alluded  to.  The  neatness  and  cleanliness  of  her  body  are  illustrated  by  the  image  of  a  well  washed 
goblet.    She  needed  not  perfumes,  which  were  usually  applied.  7  Full. 

8  Her  fair  sides  resemble  lilies.  9  Supra  iv,  5. 

10  Long  and  fair.  i^  Whose  waters  sparkle. 

12  A  town  beyond  the  Jordan  in  the  tribe  of  Ruben.    Numbers  xxi.  25. 

13  This  is  the  interpretation  of  the  Hebrew  terms :  B'ath-rabbim.  It  was  the  name  of  the  gate  near 
these  fish-pools.  l*  High  and  smooth. 

15  A  mountain  of  Phenicia,  remarkable  for  the  beauty  of  its  summit  crowned  with  trees.  It  is  a  grand 
image  of  a  well  formed  head,  with  abundant  hair. 

16  The  meaning  of  the  Vulgate  seems  to  be,  that  her  locks  of  hair  resemble  skeins  of  thread  from 
which  the  royal  robes  were  woven. 

17  The  vases  of  dyers  in  which  these  woolen  threads  were  bound  together  to  be  dyed.  The  text 
however  is  translated  by  Leeser ;  "  the  king  is  held  bound  in  the  tresses."  Her  locks  of  hair  which  grace- 
fully flow  on  her  neck  attract  his  admiration.    P.  "  The  king  is  held  in  the  galleries." 

18  Object  of  delight.  19  Straight  and  lofty. 

20  The  text  does  not  say  of  what  fruit,  although  the  term  is  often  used  of  grapes.  Kosenmuller  thinks, 
that  dates  are  here  meant,  as  the  palm  tree  has  just  been  spoken  of. 

21  The  dates  were  gathered  by  climbing  the  palm  tree,  with  the  aid  of  a  rope. 

22  Rosenmiiller  connects  these  words  with  the  preceding,  as  a  continuation  of  the  king's  address  to  his 
beloved. 

23  She  speaks. 

24  P.  "Of  those  that  are  asleep."  Rosenmiiller  observes,  that  all  the  ancient  interpreters  read  as  the 
Vulgate.  The  terms  are  very  similar.  The  A'^ulgate  intimates  that  delicious  wines  are  retained  in  the 
mouth  with  pleasure.    They  may  be  used  as  images  of  enjoyment. 

25  Desire.    The  Vulgate  has  given  the  meaning. 

20  This  is  the  commencement  of  the  sixth  day.    She  invites  him  to  go  forth  with  her  to  the  country. 
It  may  be  apj)lied  to  the  progress  of  the  gospel. 
27  Pass  the  night.  28  Tq  be  near  the  vineyards. 


CANTICLE      OH',     'f'lll.  399 

12.  Let  us  get  up  early  to  the  vineyards :  let  us  see  if  the  vine- 
yard flourish,  if  the  flowers  be  ready  to  bring  forth  fruits,  if  the 
pomegranates  flourish :  there  will  I  give  thee  my  breasts.^^ 

13.  The  mandrakes  give  a  smell.^*^  In  our  gates^^  are  all  fruits : 
the  new  and  the  old,  my  beloved,  I  have  kept  far  tbee. 


CHAPTER    yill. 

THE   LOVE    OF   THE    CHURCH   TO   CHRIST;    HIS    LOVB    TO    HER. 

Who  shall  give  thee  to  me  for  my  brother,  sucking  the  breasts  of 
my  mother,^  that  I  may  find  thee  without,  and  kiss  thee,  and  now  no 
man  may  despise  me  ?^ 

2.  I  will  take  hold  of  thee,  and  bring  thee  into  my  mother's 
house :  there  thou  shalt  teaeh^  me,  and  I  will  give  thee  a  cup  of 
spiced  wine,  and  new  wine  of  my  pomegranates. 

3.  His  left  hand  under  my  head,  and  his  right  hand  shall  embrace 
me. 

4.  I  adjure  you,  0  daughters  of  Jerusalem^  that  ye  stir  not  mp, 
nor  awake  my  love  till  she  please.* 

5.  Who  is  this^  that  com^th  up  from  the  d^^rt,  flowing  with  de- 
lights, leaning  upon  her  beloved  ?^  Under  the  apple  tree  I  raised  thee 
up  -J  there  thy  mother  was  corrupted ;  there  she  that  bare  thee  was 
defloured.^ 

6.  Put  me  as  a  seal  upon  thy  heart,  as  a  seal  upon  thy  arm  :^  for 


29  H.  P.  "  My  loves."  The  punctuation  was  different  In  the  reading  used  by  the  Septuagint  and 
Vulgate. 

30  Which  is  a  token  of  the  arrival  of  spring.    Grotius  explains  it  of  the  prospect  of  oflFspring. 
31^  Near  us. 

1  As  an  uterine  brother  nourished  at  the  same  breast.  The  church  desires  to  enjoy  familiarity  with 
Christ,  and  to  prove  her  attachment  to  Him.  "She  wishes  to  serve  Him  through  love,  whom  before 
receiving  grace  she  served  through  fear."    St.  Gregory  M.  i 

2  "  Since  Christ  came  and  imparted  a  spirit  of  liberty  to  the  faithful,  the  church  is  honored  by  angels 
themselves."    St.' Gregory  M. 

3  How  to  please.  She  purposes  to  present  him  with  d*elicious  wines  and  fruit.  The  church  takes 
Christ  into  the  house  of  the  Synagogue  her  mother,  and  being  taught  by  Him,  she  unfolds  the  prophe- 
cies and  types. 

<  He  speaks  in  this  verse,  which  closes  the  account  of  the  sixth  day. 

6  The  maidens  of  Jerusalem  are  here  again  introduced.  They  see  her  returning,  supported  on  the  arm 
of  the  king. 

6  ^hese  are  two  translations  of  the  one  phrase.  Some  Rabbins  prefer  the  former;  but  most  in- 
terpreters have  adopted  the  latter. 

7  This  appears  to  be  figurative  language,  the  apple  tree  being  used  as  a  symbol. 

8  P.  "  There  the  mother  brought  thee  forth,  there  she  brought  thee  forth  that  bare  thee."  The  origin 
of  her  mother  in  like  manner,  is  stated  with  the  aid  of  imagery.  No  particular  fact  is  known  to  which 
reference  can  be  supposed.  The  mother  of  the  human  family  lost  her  innocence  at  the  foot  of  the  tree 
of  the  knowledge  of  good  and  evil.    The  church  was  begotten  on  the  cross. 

9  As  a  stamp,  or  brand,  never  to  be  effaced,  or  forgotten. 


400  CANTICLE      CH.     VIII. 

love  is  strong  as  death  i^*^  jealousy  is  hard  as  hell;^^  the  lamps  thereof 
are  fire  and  flames.^^ 

7.  Many  waters  cannot  quench  love ;  neither  can  the  floods  drown 
it:^^  if  a  man  should  give  all  the  substance  of  his  house  for  love,^*  he^ 
shall  despise  it  as  nothing. 

8.  Our  sister  is  little,  and  hath  no  breasts.^^  What  shall  we  do 
to  our  sister,  in  the  day  when  she  is  to  be  spoken  to  ?^^ 

9.  If  she  be  a  wall,  let  us  build  upon  it  bulwarks  of  silver  -y^  if 
she  be  a  door,  let  us  join  it  together  with  boards  of  cedar.^^ 

10.  I  am  a  wall :  and  my  breasts  are  as  a  tower,^^  since  I  am 
become  in  his  presence,  as  one  finding  peace.^'' 

11.  The  peaceable^^  had  a  vineyard,  in  that  which  hath  people  :^^ 
he  let  out  the  same  to  keepers,^^  every  man  bringeth,  for  the  fruit 
thereof,  a  thousand  pieces  of  silver.^^ 

12.  My  vineyard  is  before  me.^^  A  thousand  pieces  are  for  thee, 
the  peaceable  ;^^  and  two  hundred  for  them  that  keep  the  fruit 
thereof.^^ 

13.  Thou  that  dwellest  in  the  gardens,^^  the  friends  hearken  -P 
make  me  hear  thy  voice. 

14.  Flee  away,^''  0  my  beloved ;  and  be  like  to  the  roe,  and  to 
the  young  hart  upon  the  mountains  of  aromatical  spices. 


i'>  Irresistible. 

11  "'  The  nether  world."  Leeser.  Ardent  love  clings  to  its  object  with  a  strong  grasp,  as  the  region  of 
the  departed  hold  its  inmates,  and  the  grave  its  tenants.    P.  "  cruel  as  the  grave." 

12  The  ardor  of  love  is  expressed  by  these  strong  images. 

13  i?ire  may  be  quenched  by  water:  love  cannot  be  extinguished  by  any  appliance. 

14  Any  amount  of  wealth  offered  with  a  view  to  Induce  the  abandonment  of  a  beloved  one,  is  easily 
despised  by  the  true  lover. 

15  She  was  already  called  in  this  way.  Swp.  v.  2.  It  does  not  seem  proper  to  suppose  that  another 
individual  is  here  introduced.    The  words  may  be  said  playfully,  in  a  tone  of  affectionate  irony. 

i<5  When  she  is  to  be  addressed  and  treated  as  a  married  woman. 

17  Her  offspring  will  be  as  silver  towers  erected  on  a  high  wall.  Their  excellence  is  marked  by  the 
material. 

13  Cedar  wood  is  to  enclose  the  door,  and  guard  against  intrusion.    She  is  to  be  protected  and  honored. 

10  Proud  of  her  condition,  she  styles  herself  a  wall,  being  strong  in  her  attachment  and  devotedness. 
She  compares  her  breasts  to  a  tower,  in  the  confidence  which  she  entertains  that  her  offspring  will  bo 
brave  defenders  of  their  prince  and  country.  so  ghe  is  as  one  in  favor,  and  specially  loved. 

21  Solomon.    The  Vulgate  interpreter  frequently  gives  the  signification  of  proper  names. 

22  Baalhammon.  The  same  remark  is  here  applicable.  A  place  bearing  a  like  name  is  mentioned. 
Judith  viii.  3. 

23  Husbandmen.  24  This  was  a  high  rent,  as  the  vineyard  was  precious. 

25  This  is  said  with  peculiar  emphasis.  Grotius  thinks  that  she  speaks  of  herself  under  the  image  of 
a  fruitful  vineyard. 

26  Solomon.    All  the  advantages  are  reserved  for  him. 

2T  This  may  allude  to  the  care  necessary  for  her  own  person,  that  his  hopes  may  not  bo  disappointed. 
23  The  favorite  resort  of  lovers. 

23  The  companions  of  tUe  bride  listen,  without  speaking.    She  is  asked  to  gratify  them  by  a  sweet  song. 
30  Knowing  that  ho  must  depart,  she  hurries  him  away,  that  his  return  may  be  hastened. 


WISDOM 


INTRODUCTION 


This  Book  has  been  ascribed  to  Solomon,  but  even  so  far  back  as 
the  days  of  St.  Augustin,  the  better  informed  believed  it  not  to  be  his 
work.^  It  is  now  generally  held  to  have  been  written  long  after  his 
time,  by  an  unknown  individual,  who  assumed  his  name  and  char- 
acter, with  a  view  to  recommend  wisdom  the  more  effectually.  This 
liberty  of  personating  a  distinguished  man  was  taken  without  any 
design  of  deceiving,  and  in  strict  conformity  to  oriental  usage, 
according  to  which  parables,  allegories,  and  other  poetic  inventions 
were  employed  to  present  truth  in  an  attractive  garb,  and  excite  the 
attention  of  the  readers.  It  appears  to  have  been  written  at  a  time 
when  the  Greek  language  prevailed  among  the  Jews,  and  perhaps 
at  Alexandria,  subsequently  to  the  commencement  of  the  transla- 
tion of  the  Scriptures  called  the  Septuagint,  from  which  some 
quotations  seem  to  be  taken.  The  author  was  probably  an  Alex- 
andrian Jew,  who  possessed  a  knowledge  of  Greek,  which  he  wrote 
with  ease  and  fluency.  Don  Calmet  and  Jahn  are  of  opinion  that 
it  was  written  during  the  time  of  the  Machabees.  It  was  not  con- 
tained in  the  Jewish  canon ;  which  was  the  cause  of  some  doubt 
among  the  ancients  as  to  its  divine  inspiration ;  nevertheless  its 
authority  was  quoted  by  Clement,  of  Rome,  Justin,  the  Martyr, 
Clement,  of  Alexandria,  Origen,  Cyprian,  and  other  Fathers,  wbo, 
as  St.  Augustin  observes,  in  using  it,  showed  their  conviction  that 
they  were  alleging  a  divine  testimony.^  When  the  canon  was 
framed  in  the  Council  of  Carthage  in  397,  it  was  enumerated  with 
the  other  books ;  as  also  in  the  Roman  catalogues  published  by 
Innocent  and  Gelasius,  in  the  beginning  and  end  of  the  following 
century.     It   was   publicly  read   in  the   church,  according   to  the 

1  Deciv.  Dei.  1.  xvii.  c.  xx.  "  Lib.  depraed.  sanct.  c.  xir. 


404  •  ;  INTRODUCTION. 

testimony  of  St  Augustin,^  with  the  veneration  due  to  a  book  of 
divine  authority.  A  comparison  of  various  passages  of  the  New 
Testament  with  others  of  this  work,  will  satisfy  the  judicious 
observer,  that  it  is  frequently  referred  to.^  St.  Jerome  quotes  a 
passage  from  Wisdom  as  the  words  of  a  prophet.^  The  translation 
which  we  use  is  from  the  ancient  Vulgate,  St.  Jerome  not  having 
translated  this  book. 


3  Ibid. 

4  Matt.  xiii.  4.    Wisdom  iii.  17.    Matt,  xxvii.  43.    Wisdom  ii.  18.    Rom.  i.  20.    Wisdom  xi 
xi.  34.    Wisdom  ix.  13.    Eph.  vi.  13, 16, 17.    Wisdom  v.  18, 19.    Ileb.  i.  3.    Wisdom  \n.  26. 

5  In.  c.  1.    Jeremiae. 


THE  BOOK  OF  WISDOM. 


CHAPTER    I.    ■ 

AN    EXHORTATION    TO    SEEK     SINCERELY    GOD,    WHO    CANNOT   BE    DECEIVED,    AND    WHO 

DESIRETH   NOT   OUR   DEATH. 

Love  justice,  ye.tliat  are  the  judges  of  the  earth.^  Think  of  the 
Lord  rightly,^  and  seek  Him  in  simplicity  of  heart : 

2.  For  He  is  found  by  them  that  tempt  Him  not  :^  and  He  showeth 
Himself  to  them  that  have  faith  in  Him.^ 

3.  For  perverse  thoughts^  separate  from  God :  and  His  power, 
when  it  is  tried,  reproyeth  the  unwise.^ 

4.  For  wisdom  will  not  enter  into  a  malicious  soul,  nor  dwell  in  a 
body  subject  to  sin.^ 

5.  For  a^  holy  spirit  of  discipline  will  flee  deceit,^  and  will  with- 
draw from  senseless  thoughts  ;^^  and  will  not  abide^^  when  iniquity 
Cometh  in. 


1  3  Kings  iii.  9.    Isai.  Ivi.  1.    Princes  and  judges  are  specially  addressed  by  the  sacred  writer. 

2  Entertain  correct  sentiments  of  Uim.  Have  Ilia  judgments  in  view,  in  the  exercise  of  justice. 
Martini  has  :  "pensate  benedi  Dio."  The  French  translation  is:  "  ayez  du  seigneur  des seniimens  dignes 
de  lui."    The  Protestant  translation  of  the  Apocrypha :  "  Think  of  the  Lord  with  a  good  (heart.") 

3  By  injustice.    2  Par.  xv.  2. 

*  P.  "Do  not  distrust  Him."  Those  who  have  Hita  present  to  their  mind,  and  fear  His  judgments. 
It  may  also  regard  those  who  do  not  distrust,  or  disobey  Him. 

5  The  perverse  reasonings  and  designs  of  men. 

6  When  men  make  trial  of  the  divine  power,  by  transgressing  justice,  they  feel  self-condemned,  and 
incur  severe  punishment. 

7  Heavenly  wisdom  will  not  be  communicated  to  those  who  pride  themselves  on  perverse  artifices,  and 
who  give  themselves  over  to  sin.  The  plural  form  of  the  Vulgate  :  "peccatis  ;"  is  rendered  by  Martini 
and  the  French  translator  in  the  singular,  conformably  to  the  text. 

8  The  text  has  not  the  article.  The  spirit  of  discipline  is  that  which  instructs  and  regulates  men, 
directing  them  in  the  pursuit  and  exercise  of  justice.  The  Divine  Spirit  is  the  giver  of  all  light  and 
grace. 

9  The  deceitful. 

10  From  the  perverse  man. 

11  "  Shall  be  reproved" — rejected,  driven  away. 


406  WISDOM      I . 

▼    ■    ■  . 

^  6.  For  the  spirit  of  wisdom  is  benevolent,^^  and  will  not  acquit^^ 

by  his  lips^^  the  evil  speaker  :^^  for  God  is  witness  of  his  reins  :^^  and 
is  a  true  searcher^^  of  his  heart,  and  a  hearer  of  his  tongue. 

7.  For  the  Spirit  of  the  Lord^^  hath  filled  the  whole  world :  and 
that  which  containeth  all  things,^^  hath  knowledge  of  the  voice.^^ 

8.  Therefore  he  that  speaketh  unjust  things,  cannot  be  hid :  neither 
shall  the  chastising  judgment  pass  him  by. 

9.  For  inquisition  shall  be  made  into  the  thoughts^^  of  the  ungodly: 
and  the  sound  of  his  words  shall  come  to  God,  to  the  chastising  of 
his  iniquities. 

10.  For  the  ear  of  jealousy^^  heareth  all  things :  and  the  noise  of 
murmuring^^  shall  not  be  hid. 

11.  Keep  yourselves  therefore  from  murmuring,  which  profiteth 
nothing ;  and  refrain  your  tongue  from  detraction ;  for  a  secret  speech 
shall  not  go  for  naught  :"*  and  the  mouth  that  lieth  killeth  the  soul. 

12.  Seek  not  death  by  the  error^^  of  your  life :  neither  procure 
ye  destruction  by  the  works  of  your  hands. 

13.  For  God  made  not  deathj^"^  neither  hath  He  pleasure  in  the 
destruction  of  the  living. 

14.  For  He  created  all  things  that  they  might  be ;  and  He  made 
the  nations  of  the  earth  healthful  :^'^  and  there  is  no  destructive 
poison  in  them,  nor  kingdom  of  hell  upon  earth.^^ 

15.  For  justice  is  perpetual  and  immortal.^^ 


12  Gal.  V.  22.  Literally  :  "  For  wisdom  is  a  philadthropic  spirit  "—full  of  love  for  men.  This  epithet, 
which  is  purely.  Greek,  serves  to  show  that  the  work  was  not  written  in  Hebrew,  in  which  language  no 
corresponding  term  is  found. 

13  Leave  unpunished. 

14  Of  the  faults  committed  with  his  lips. 

15  The  blasphemer. 

18  Of  his  secret  motions,  and  the  hidden  springs  of  action.    Jer.  xvii.  10. 

17  Unfailing — incapable  of  being  deceived. 

18  Isai.  vi  3.  Although  no  article  is  here  employed  in  Greek,  the  Divine  Spirit,  who  knoAvs  all  things, 
being  every  where  present,  is  plainly  meant. 

19  This  is  understood  of  the  Spirit,  which  in  Greek  is  of  the  neuter  gender.  The  Latin  interpreter, 
by  being  extremely  literal,  has  given  occasion  to  explain  it  of  the  universe,  as  if  it  were  sensible  of  the 
■v^oice  of  God.    The  Divine  Spirit  embraces  all  things  with  His  knowledge,  presence  and  power. 

20  Knows  all  that  the  human  voice  utters. 

21  «  The  wavering  thoughts."    The  term  signifies  the  state  of  one  who  is  distracted  and  undecided. 

22  The  ear  of  God,  who  is  jealous  of  the  love  and  allegiance  of  His  creatures. 

23  The  murmurs  occasioned  by  unjust  judgments,  or  other  injustice :  the  noise  of  murmurers. 

24  Shall  not  escape  notice. 

25  By  disorders  and  excesses. 

29  Ezech.  xviii.  32 :  xxxiii.  11.    Death  was  the  result  of  sin. 

27  Sound,  full  of  life  and  vigor,  with  no  seeds  of  death  in  them.  This  refers  to  the  original  condition 
of  the  human  family  in  their  head,  Adam. 

28  This  also  may  be  understood  of  the  original  state.  There  are  now  many  poisons,  and  many  other 
causes  of  destruction,  which  constantly  supplj'  hell  with  new  victims. 

29  These  are  two  translations  of  one  Greek  term,  which  simply  means  immortal. 


WISDOM      II 


407 


16.  But  the  wicked  with  works^  and  words  have  called  it^^  to 
them :  and  esteeming  it  a  friend,^^  have  fallen  away,^^  and  have 
made  a  covenant  with  it  :^^  because  they  are  worthy  to  be  of  the 
part  thereof.^ 


CHAPTER    II. 

THE  VAIN  REASONINGS  OF  THE  WICKED:  THEIR  PERSECUTION  OF  THE  JUST,  ESPECIALLY 

OF  THE  SON  OF  GOD. 

For  they  have  said,  reasoning  with  themselves,  not  rightly :  The 
time  of  our  life  is  short  and  tedious  ;^  and  in  the  end  of  a  man 
there  is  no  remedy ;  and  no  man  hath  been  known  to  have  returned 
from  hell  -? 

2.  For  we  are  born  of  nothing  f  and  after  this  we  shall  be  as  if 
we  had  not  been :  for  the  breath  in  our  nostrils  is  smoke :  and 
speech  a  spark  in  the  moving  of  our  heart, 

3.  Which  being  put  out,  our  body  shall  be  ashes ;  and  our  spirit 
shall  be  poured  abroad  as  soft  air  ;*  and  our  life  shall  pass  away  as 
the  trace  of  a  cloud,  and  shall  be  dispersed  as  a  mist,  which  is 
driven  away  by  the  beams  of  the  sun,  and  overpowered  with  the 
heat  thereof: 

4.  And  our  name  in  time  shall  be  forgotten:  and  no  man  shall 
have  any  remembrance  of  our  works. 

5.  For  our  time  is  the  passing  of  a  shadow  f  and  after  our  end 
there  is  no  coming  back  :  for  it  js  fast  sealed,^  and  no  man  returneth. 

6.  Come  therefore,  and  let  us  enjoy  the  good  things  that  are 
present,^  and  let  us  speedily  use  the  creatures^  as  in  youth. 


30  "Hands." 

31  Death. 

32  Fancying  that  they  should  find  their  evil  course  advantageous. 

33  Melted  away  like  wax. 

34  With  death,  or  hell :  they  have  devoted  themselves  to  sin,  and  thus  consented  to  have  hell  for  their 
portion.  35  "Worthy  to  share  destruction. 

1  Job  vii.  1 :  xiv.  1. 

s  From  the  region  of  the  departed.  , 

3  "  As  peradventure." 

4  1  Par.  xxix.  15. 

^  The  fourth  verse  is  here  inserted  in  the  Greek  text. 

6  Allusion  is  made  to  the  ancient  custom  of  sealing  the  tomb. 

7  Isai.  xxii.  13 :  Ivi.  12.    1  Cor.  xv.  32.      . 

8  The  same  as  have  been  just  designated  good  things— all  the  objects  of  enjoyment. 


408  WISDOM      II. 

7.  Let  us  fill  ourselves  with  costly  wine,  and  ointments :  and  let 
not  the  flower  of  the  seasons^  pass  by  us. 

8.  Let  us  crown  ourselves  with  roses,^*^  before  they  be  withered : 
let  no  meadow  escape  our  riot." 

9.  Let  none  of  us  go  without  his  part  in  luxury  :^^  let  us  every- 
where leave  tokens  of  joy :  for  this  is  our  portion,  and  this  our  lot. 

10.  Let  us  oppress  the  poor  just  man,  and  not  spare  the  widow, 
nor  honor  the  ancient  gray  hairs  of  the  aged. 

11.  But  let  our  strength  be^^  the  law  of  justice :  for  that  which  is 
feeble,  is  found  to  be  nothing  worth. 

12.  Let  us  therefore  lie  [in  wait  for  the  just,  because  he  is  not 
for  our  turn,  and  is  contrary  to  our  doings,  and  he  upbraideth  us  with 
transgressions  of  the  law,  and  divulgeth  against  us  the  sins  of  our 
way  of  life.^^ 

13.  He  boasteth  that  he  hath  the  knowledge  of  God,  and  calleth 
himself  the  son  of  God. 

14.  He  is  become  a  censurer  of  our  thoughts. ^^ 

15.  He  is  grievous  unto  us,  even  to  behold :  for  his  life  is  not 
like  other  men's,  and  his  ways  are  very  different. 

16.  We  are  esteemed  by  him  as  triflers  ;^^  and  he  abstaineth  from 
our  ways  as  from  filthiness ;  and  he  preferreth  the  latter  end  of  the 
JQst,  and  glorieth  that  he  hath  God  for  his  father. 

17.  Let  us  see  then  if  his  words  be  true ;  and  let  us  prove  what 
shall  happen  to  him  ;  and  we  shall  know  what  his  end  shall  be.^'' 

18.  For  if  he  is  the  true  son  of  God,^^  He  will  defend  him,  and 
will  deliver  him  from  the  hands  of  his  enemies. 

19.  Let  us  examine  him  by  outrages  and  tortures,  that  we  may 
know  his  meekness,  and  try  his  patience. 

20.  Let  us  condemn  him  to  a  most  shameful  death  :^^  for  respect 
shall  be  had  unto  him  according  to  his  words. ^ 


9  According  to  the  present  reading  it  is  "the  flowers  of  the  air;"  but  it  is  probable  that  it  should  be 
<-'of  the  spring,"  since  the  Greek  terms  ace  very  similar.    The  Alexandrian  manuscript  has  this  reading. 

10  It  was  a  heathen  custom  to  wear  garlands  at  banquets. 

11  This  last  clause  is  not  in  the  Greek. 

12  The  Greek  term  means  haughtiness ;  but  it  appears  to  be  used  here  for  luxury. 

13  Substituted  for. 

14  What  is  said  in  this  verse  might  be  understood  of  any  just  man  :  but  what  follows  is  so  strikingly 
applicable  to  Christ,  that  it  must  be  regarded  as  prophetical.  See  Matt,  xxvii.  43.  See  also  St.  Augustin 
in  Ps.  Ixiii.  2.  16  John  vii.  7. 

i«  As  base  metal— as  adulterated  coin. 

17  The  two  last  clauses  are  a  double  translation  of  one,  which  literally  is:  "let  us  try  what  shall  be 
the  end  of  him."  is  Ps.  xxi.  9.  w  Jer.  xi.  19. 

-0  This  seems  to  mean,  that  his  death  would  serve  to  test  the  truth  of  his  words,  since  he  boasted  that 
God  would  have  regard  to  him. 


WISDOM     III.  409 

21.  These  things  they  thought,  and  they  were  deceived :  for  their 
own  malice  Winded  them. 

22.  And  they  knew  not  the  secrets^^  of  God,  nor  hoped  for  the 
wages  of  justice,  nor  esteemed  the  honor  of  holy  souls. 

23.  For  God  created  man  incorruptible,^^  and  made  him  to  the 
image  of  His  own  likeness. 

24.  But  death  came  into  the  world,  by  the  envy  of  the  devil  :^^ 

25.  And  they  that  are  of  his  side  follow^  him. 


CHAPTER    III. 

THE    HAPPINESS    OF   THE    JUST:    AND    THE    UXHAPPIXESS    OF   THE    WICKED. 

But  the  souls  of  the  just  are  in  the  hand  of  God,^  and  the 
torment  of  death^  shall  not  touch  them. 

2.  In  the  sight  of  the  unwise  they  seemed  to  die  :^  and  their 
departure  was  taken  for  misery : 

3.  And  their  going  away  from  us,  for  utter  destruction :  but  they 
are  in  peace.'* 

4.  And  though  in  the  sight  of  men  they  suffered  torments,^  their 
hope  is  full  of  immortality. 

5.  Afflicted  in  few  things,  they  shall  be  well  rewarded  in  many : 
because  God  hath  tried  them,  and  found  them  worthy  of  Himself. 

6.  As  gold  in  the  furnace  He  hath  proved  them ;  and  as  a  victim 
of  a  holocaust  He  hath  received  them ;  and  in  time  respect  shall 
be  had  to  them.^ 

7.  The  just  shall  shine,  and  shall  run  to  and  fro  like  sparks  among 
the  reeds.'^ 

21  Mysteries. 

22  Gen.  i.  27  :  ii.  7 :  v.  1.    Eccl.  xvii.  1. 

23  Gen.  iii.  1. 

21  Tempt.    Those  who  are  on  the  side  of  the  devil  tempt  God  by  the  boldness  of  their  prerarications 
— making  trial  of  His  patience. 

1  Deut.  xxxiii.  3.  Infra  \.  5.  Under  divine  protection.  The  sacred  writer  now  speaks  of  the  chosen 
servants  of  Christ. 

2  No  mention  is  made  of  death  in  the  text.  No  torment  touches  the  servant  of  God,  who  dies  in  the 
fullness  of  divine  favor. 

3  Wretchedly. 

4  Happiness. 

5  At  their  death— although  they  died  in  torments  for  the  faith. 

6  God  will  reward  them  in  due  time.  The  Greek  connects  this  clause  with  the  next  sentence :  "  in 
the  time  of  their  visitation  they  shall  shine."    Matt.  xiii.  43. 

7  Dried  reeds  easily  catch  fire,  which  spreads  rapidly,  and  presents  a  sparkling  light. 

/ 


410  WISDOM      III. 

8.  They  shall  judge  nations,  and  rule  over  the  people ;  and  their 
Lord  shall  reign  forever. 

9.  They  that  trust  in  Him,  shall  understand  the  truth :  and  they 
that  are  faithful  in  love  shall  rest  in  Him :  for  grace  and  peace^  to 
His  elect. 

10.  But  the  wicked  shall  be  punished  according  to  their  own 
devices ;  who  have  neglected  the  just,  and  have  revolted  from  the 
Lord. 

11.  For  he  that  rejecteth  wisdom  and  discipline,  is  unhappy  :  and 
their  hope  is  vain,  and  their  labors  without  fruit,  and  their  works 
unprofitable. 

12.  Their  wives  are  foolish,  and  their  children  wicked. 

13.  Their  offspring  is  cursed :  for  happy  is  the  barren ;  and  the 
undefiled  that  hath  not  known  the  sinful  bed,  she  shall  have  fruit^ 
in  the  visitation  of  holy  souls. ^'^ 

14.  And  the  eunuch,^^  that  hath  not  wrought  iniquity  with  his 
hands,  nor  thought  wicked  things  against  God :  for  the  precious  gift 
of  faith  shall  be  given  to  him,  and  a  most  acceptable  lot  in  the 
temple  of  God. 

15.  For  the  fruit  of  good  labors  is  glorious;  and  the  root  of 
wisdom  never  faileth. 

16.  But  the  children  of  adulterers  shall  not  come  to  perfection ; 
and  the  seed  of  the  uAlawful  bed  shall  be  rooted  out. 

17.  And  if  they  live  long,  they  shall  be  nothing  regarded :  and 
their  last  old  age  shall  be  without  honor. 

18.  And  if  they  die  quickly,  they  shall  have  no  hope,  nor  speech 
of  comfort  in  the  day  of  trial. 

19.  For  dreadful  is  the  end  of  a  wicked  race. 


CHAPTER    lY, 

THE   DIFFERENCE    BETWEEN     THE    CHASTE   AND    THE   ADULTEROUS    GENERATIONS  ;     AND 
BETWEEN    THE   DEATH    OP   THE   JUST   AND   THE   WICKED. 

0  HOW  beautiful  is  the  chaste  generation  with  glory  !^  for  the 

8  1  Cor.  vi.  2.  »  Mercy. 

10  The  epithet  is  wanting  in  the  text.    The  term  rendered  '  visitation '  regards  the  divine  judgment. 

11  Isai.  Ivi.  3.    The  excellence  of  holy  celibacy  is  here  intimated. 

1  "Better  to  be  childlesft  with  virtue."  The  Vulgate  paraphrases  it.  The  meaning  is  that  it  is  better 
to  be  without  children,  provided  it  be  virtuous  celibacy,  than  to  have  a  numerous  offspring  by  adulterous 
connexions. 


WISDOM      IV.  411 

memory  thereof  is  immortal :  because  it  is  known  both  with  God 
and  with  men. 

2.  When  it  is  present,^  they  imitate  it :  and  they  desire  it  when 
it  hath  withdrawn  itself:  and  it  triumpheth  crowned  forever, 
winning  the  reward  of  undefiled  conflicts. 

3.  But  the  multiplied  brood  of  the  wicked  sl^all  not  thrive :  and 
bastard  slips  shall  not  take  deep  root,  nor^  lay  any  fast  foundation. 

4.  And  if  they  flourish  in  branches  for  a'^  time,  yet  standing  not 
fast,  they  shall  be  shaken  with  the  wind ;  and  through  the  force  of 
the  winds  they  shall  be  rooted  out. 

5.  For  the  branches  not  being  perfect,  shall  be  broken:  and 
their  fruits  shall  be  unprofitable,  and  sour  to  eat,  and  fit  for  nothing. 

6.  For  the  children  that  are  born  of  unlawful  beds,  are  witnesses 
of  wickedness  against  their  parents  in  their  trial. 

7.  But  the  just  man,  if  he  die  prematurely,  shall  be  in  rest. 

8.  For  venerable  age  is  not  that  of  long  time,  nor  counted  by  the 
number  of  years  :  but  the  understanding  of  a  man  is  gray  hairs  ;^ 

9.  And  a  spotless  life  is  old  age. 

10.  He^  pleased  God,  and  was  beloved,  and  living  among  sinners, 
he  ,was  translated. 

11.  He  was  taken  away  lest  wickedness  should  alter  his  under- 
standing, or  deceit  beguile  his  soul.'' 

12.  For  the  bewitching  of  vanity  obscureth  good  things :  and  the 
wandering  of  concupiscence  •overturneth  the  innocent  mind.^ 

13.  Being  made  perfect  in  a  short  space,  he  fulfilled  a  long  time : 

14.  For  his  soul  pleased  God :  therefore  He  hastened  to  bring 
him  out  of  the  midst  of  iniquities :  but  the  people  see  this,  and 
understand  not,  nor  lay  up  such  things  in  their  hearts : 

15.  That  the  grace  of  God,  and  His  mercy  are  with  His  saints,  and 
that  He  hath  respect^  to  His  chosen. 


2  When  chastity  is  presented  in  some  living  example,  it  has  a  powerful  influence  to  draw  men  to 
virtue. 

3  The  impious  shall  not  lay  any  firm  foundation. 
.4  Jer.  xvii.  6.    Matt.  vii.  27. 

5.  An  enlightened  understanding  is  equivalent  to  old  age. 

<»  Heb.  xi.  5.  A  special  individual  seems  to  be  had  in  view.  Some  refer  it  to  Henoch,  who  "  walked 
with  God,  and  was  seen  no  more,  because  God  took  him,"  for  although  he  lived  three  hundred  and  sixty- 
five  years,  his  life  Avas  short  compared  with  that  of  the  other  antediluvian  fathers.  It  is  more  pro- 
bable that  the  case  of  a  youth  prematurely  snatched  away  is  described. 

7  He  was  rescued  from  the  temptations  and  dangers  of  life.  God,  who  foreknows  all  things,  may  in 
mercy  call  away  those  who  although  actually  innocent,  would  fall  if  exposed  to  violent  temptation.  An 
early  death  is  a  special  favor  to  those  who  are  the  friends  of  God. 

8  The  best  dispositions  may  be  changed. 

9  Favorable  regard. 


412  WISDOM      V  . 

16.  But  the  just  that  is  dead,  condemneth^^  the  wicked  that  are 
living ;  and  youth  soon  ended,  the  long  life  of  the  unjust. 

17.  For  thej  shall  see  the  end  of  the  wise  man,  and  shall  not 
understand  what  God  hath  designed  for  him,  and  why  the  Lord 
hath  set  him  in  safety. 

18.  They  shall  see  him,  and  shall  despise  him :  but  the  Lord 
shall  laugh  them  to  scorn  : 

19.  And  they  shall  fall  after  this  without  honor,^^  and  be  a 
reproach  among  the  dead  forever:  for  he  shall  rend ^  them  puffed 
up^^  and  speechless,  and  shall  shake  them  from  the  foundations : 
and  they  shall  be  utterly  laid  waste :  they  shall  be  in  sorrow ;  and 
their  memory  shall  perish. 

20.  They  shall  come^^  with  fear  at  the  thought  of  their  sins  :  and 
their  iniquities  shall  stand  against  them  to  convict  them. 


CHAPTER    V. 

THE    FRUITLESS    REPENTANCE    OF   THE   WICKED    IN    ANOTHER   WORLD:    THE    REWARD    OF 

THE    JUST. 

Then  shall  the  just^  stand  with  great  boldness^  against  those  that 
have  afflicted  them,  and  taken  away  their  labors. 

2.  These  seeing  it,  shall  be  troubled  with  terrible  fear,  and  shall 
be  amazed  at  the  suddenness  of  their  unexpected  salvation, 

3.  Saying  within  themselves,  repenting*  and  groaning  for  anguish 
of  spirit :  These  are  they  whom  we  had  sometime  in  derision,  and 
for  a  parable  .of  reproach.^ 

4.  We  fools  esteemed  .  their  life  madness,  and  their  end  without 
honor.'* 

5.  Behold,  how  they  are  numbered  among  the  children  of  God, 
and  their  lot  is  among  the  saints. 


i(J  The  memory  of  his  virtues  serves  to  condemn  the  vicious. 

11  "  They  shall  be  as  a  vile  carcase." 

12  «  He  will  break  them  speechless  prostrate."    The  meaning  is  that  God  will  overthrow  the  wicked 
a  111  cast  them  down  headlong,  or  that  they  shall  be  speechless. 

13  They  shall  be  seized  with  fear. 

1  The  text  is  jn  the  singular  number,  and  so  continues  down  to  the  end  of  the  fifth  verse. 

2  "  Confidence  "—freedom  in  speaking. 

3  For  an  example— a  familiar  subject  of  contempt.  ♦  Supra  iii.  2* 


WISDOM     V  .  413 

6.  Therefore  we  have  erred  from  the  way  of  truth ;  and  the  light 
of  justice  hath  not  shined  unto  us ;  and  the  sun  of  understanding^ 
hath  not  risen  upon  us. 

7.  We  wearied  ourselves^  in  the  way  of  iniquity  and  destruction, 
and  have  walked  through  hard  ways:''  but.  the  way  of  the  Lord 
we  have  not  known. 

8.  What  hath  pride  profited  us  ?  or  what  advantage  hath  the 
boasting  of  riches  brought  us  ? 

9.  All  those  things  are  passed  away  like  a  shadow,  and  like  a 
post^  that  runneth  on, 

10.  And  as  a  ship^  that  passeth  through  the  waves ;  whereof 
when  it  is  gone  by,  the  trace  cannot  be  found,  nor  the  path  of  its 
keel  in  the  waters  : 

11.  Or  as  when  a  bird  flieth  through  the  air;  of  the  passage  of 
which  no  mark  can  be  found,  but  only  the^sound  of  the  wings  beating 
the  light  air,  and  parting  it  by  force  of  her  flight ;  she  moved  her 
wings,  and  hath  flown  through ;  and  there  is  no  mark  found  after- 
wards of  her  way : 

12.  Or  as  when  an  arrow  is  shot  at  a  mark,  the  divided  air 
presently  cometh  together  again,  so  that  the  passage  thereof  is  not 
known : 

13.  So  we  also  being  born,  forthwith  ceased  to  be ;  and  we  have 
been  able  to  show  no  mark  of  virtue ;  but  we  are  consumed  in  our 
own  wickedness. 

14.  Such  things  as  these  the  sinners  said  in  hell  :^^ 

15.  For  the  hope  of  the  wicked  is  as  dust,"  which  is  blown  away 
with  the  wind ;  and  as  a  thin  froth^^  which  is  dispersed  by  the 
storm ;  and  as  smoke  that  is  scattered  abroad  by  the  wind ;  and  as 
the  remembrance  of  a  guest  of  one  day  that  passeth  by. 

16.  But  the  just  shall  live  forevermore:  and  their  reward  is 
with  the  Lord,  and  the  care  of  them  with  the  most  High. 

17.  Therefore  shall  they  receive  a  kingdom  of  glory,  and  a  crown 
of  beauty  at  the  hand  of  the  Lord :  for  with  His  right  hand  He 
will  cover  them ;  and  with  His  holy  arm  He  will  defend  them. 


5  The  text  has  no  words  corresponding  to  these:  " of  understanding,"  which  seem  to  be  an  ex- 
position. 

6  «  We  were  full  of." 

7  Ways  deserted,  and  difficult.    1  Par.  xxix.  15.    Supra  ii.  5. 

8  "  A  message." 

9  Prov.  XXX.  19. 

10  This  verse  is  not  in  the  Greek.    It  probably  is  the  remark  of  the  ancient  Latin  interpreter. 

11  Chaff,  or  down.    Ps.  i.  4.    Prov.  x.  28  :  xi.  7.  12  White  frost. 


414  WISDOM      VI. 

18.  And  His  zeal  will  take  armour  :^^  and  He  will  arm  the 
creature"  to  take  vengeance  of  His  enemies. 

19.  He  will  put  on  justice  as  a  breastplate :  and  will  take  true 
judgment^^  instead  of  a  helmet : 

20.  He  will  take  equity^^  for  an  invincible  shield  t 

21.  And  He  will  sharpen  His  severe  wrath  for  a  spear:  and  the 
world  shall  fight  with  Him  against  the  unwise.^^ 

22.  Then  shafts  of  lightning  shall  go  directly  from  the  clouds ; 
as  from  a  bow  well  bent,_they  shall  be  shot  out,  and  shall  fly  to  the 
mark. 

23.  And  thick  hail  shall  be  cast  upon  them^^  from  the  stone- 
casting  wrath  :^^  the  water  of  the  sea  shall  rage  against  them ;  and 
the  rivers  shall  run  together  in  a  terrible  manner. 

24.  A  mighty  wind  shall  stand  up  against  them,  and  as  a  whirl- 
wind shall  divide  them,  and  their  iniquity  shall  bring  all  the  earth 
to  a  desert ;  and  wickedness  shall  overthrow  the  thrones  of  the 
mighty. 


CHAPTER    VI. 

AN   ADDRESS    TO    PRINCES    TO    SEEK   AFTER   WISDOM :     SHE    IS    EASILY    FOUND    BY   THOSE 

THAT    SEEK   HER. 

Wisdom  is  better  than  strength :  and  a  wise  man  is  better  than 
a  strong  man.^ 

2.  Hear  therefore  ye  kings,  and  understand ;  learn  ye  that  are 
judges  of  the  ends  of  the  earth; 

3.  Give  ear,  ye  that  rule  the  people,  and  that  glory  in  multitudes 
of  nations : 


J3  Ps,  xvii.  40.    Eph.  vi.  13.    For  the  defence  of  His  servants.    The  text  has:  "  He  -will  take  His  zeal 
as  panoply." 
1*  God  makes  use  of  whatsoever  instrument  He  chooses,  to  punish  sinners. 

15  Sincere  judgment,  founded  on  truth  and  justice. 

16  "Holiness." 

17  All  creation  may  be  employed  by  Him  to  punish  the  wicked. 

'8  This  alludes  to  what  took  place  when  the  Egyptians  were  endeavoring  to  pass  the  Eed  Sea. 
Exod.  ix.  18.    See  also  Josue  x.  11. 

19  As  from  a  war  engine. 

1  This  sentence  is  not  in  the  Greek.  The  same  sentiment  is  expressed  in  other  terms  in  Ecclesiastes 
-ix.  18. 

"  Rom.  xiii.  1. 


WISDOM      VI.  415 

4.  For  power  is  given  you  by  the  Lord,^  and  strength  by  the 
most  High,  who  will  examine  your  works,  and  search  out  your 
thoughts : 

5.  Because  being  ministers  of  His  kingdom,^  ye  have  not  judged 
rightly,  nor  kept  the  law  of  justice,*  nor  walked  according  to  the 
will  of  God. 

6.  Horribly  and  suddenly  will  He  appear^  to  you :  for  a  most 
severe  judgment  shall  be  for  them  that  bear  rule. 

7.  For  to  him  that  is  little,  mercy  is  granted :  but  the  mighty 
shall  be  mightily  tormented.^ 

8.  For  God^  will  not  accept  any  man's  person  f  neither  will  He 
stand  in  awe  of  any  man's  greatness :  for  He  made  the  little  and 
the  great,  and  He  hath  equally  care  of  all. 

9.  But  a  greater  punishment^  is  ready  for  the  more  mighty. 

10.  To  you  therefore,  0  kings,^^  are  these  my  words,  that  ye 
may  learn  wisdom,  and  not  fall  from  it. 

11.  For  they  that  have  kept  just  things  justly,  shall  be  justified :" 
and  they  that  have  learned  these  things,  shall  find  what  to  answer. 

12.  Covet  ye  therefore  my  words,  and  love  them,  and  ye  shall 
have  instruction. 

13.  Wisdom  is  glorious,  and  never  fadeth  away,  and  is  easily 
seen  by  them  that  love  her,  and  is  found  by  them  that  seek  her. 

14.  She  anticipateth  them  that  covet  her,  so  that  she  first  showeth 
herself  unto  them.^^ 

15.  He  that  awaketh  early  to  seek  her,  shall  not  labor :"  for  he 
shall  find  her  sitting  at  his  door. 

16.  To  think  therefore  upon  her,  is  perfect  understanding :  and 
he  that  watcheth  for  her,  shall  quickly  be  secure." 


3  All  who  are  in  authority  are  officers  and  agents  of  God,  who  is  King  over  alL    This  was  specially- 
true  in  regard  to  the  Israelites,  the  government  being  a  theocracy. 

4  "  Of  justice,"  is  not  in  the  text.    It  is  added  probably  by  way  of  explanation. 

5  Will  He  come  on  you,  as  one  who  seizes  a  culprit? 

6  Examined. 

1  Q.  «'  The  Lord  of  all." 

8  Dent.  X.  17.    2  Par.  xix.  7.    Eccl.  xxxv.  15.    Acts  x.  34.    Rom.  ii.  11.    Gal.ii.  6.    Eph.vi.  9.    Col.iii. 
25,    IPet.  1. 17. 

9  Examination. 

10  «  Tyrants."    The  Greek  term  did  not  imply  contumely. 

11  Q.  "  They  that  have  kept  holy  things  holily  shall  be  sanctified." 

12  This  is  strictly  applicable  to  divine  grace,  which  moves  the  human  will,  and  rewards  co-operation 
by  imparting  new  aids. 

18  Shall  not  have  difficulty. 

14  Free  from  care.  ' 


416  WISDOMVII. 

17.  For  she  goeth  about  seeking  such  as  are  worthy  of  her :  and 
she  showeth  herself  to  them  cheerfully  in  the  ways,  and  meeteth 
them  with  all  providence. 

18.  For  the  beginning  of  her  is  the  most  true  desire  of  disciplined^ 

19.  And  the  care  of  discipline  is  love:^^  and  love  is  the  keeping 
of  her  laws :  and  the  keeping  of  her  laws  is  the  firm  foundation  of 
incorruption : 

20.  And  incorruption  bringeth  near  to  God. 

21.  Therefore  the  desire  of  wisdom  bringeth  to  the  everlasting 
kingdom. 

22.  If  then  your  delight  be  in  thrones  and  sceptres,  0  ye  kings 
of  the  people,  love  wisdom,  that  ye  may  reign  forever. 

23.  Love  the  light  of  wisdom,  all  ye  that  bear  rule  over  peoples.^^ 

24.  Now  what  wisdom  is,  and  what  was  her  origin,  I  will  declare : 
and  I  will  not  hide  from  you  the  mysteries  of  God,^^  but  I  will  seek 
her  out  from  the  beginning  of  her  ^  birth,  and  bring  the  knowledge 
of  her  to  light,  and  I  will  not  pass  over  the  truth : 

25.  Neither  will  I  go  with^^  him  who  is  consumed  by  envy :  for 
such  a  man  shall  not  be  partaker  of  wisdom. 

26.  Now  the  multitude  of  the  wise  is  the  welfare  of  the  world : 
and  a  wise  king  is  the  support  of  the  people. 

27.  Receive  therefore  instruction  by  my  words ;  and  it  shall  be 
profitable  to  you. 


CHAPTER    VII. 

THE  EXCELLENCE  OF  WISDOM :  HOW  SHE  IS  TO  BE  FOUND. 

I  MYSELF  also^  am  a  mortal  man,  like  all,  and  of  the  race  of  him, 
that  was  first  made  of  the  earth :  and  in  the  womb  of  my  mother  I  was 
fashioned  to  be  flesh. 

2.  In  the  time  of  ten  months^  I  was  compacted  in  blood,  of  the 
seed  of  man,  and  the  pleasure  that  came  with  sleep. 


15  An  earnest  desire  of  instruction  is  the  foundation  of  wisdom. 

16  He  who  seriously  applies  himself  to  instruction  and  self-discipline,  soon  attains  to  the  love  of  God: 
which  is  manifested  by  the  observance  of  the  divine  law. 

17  This  sentence  is  not  in  the  text.    It  is  nearly  a  repetition  of  what  has  just  been  said. 

18  "  Of  God  "  is  not  in  the  text. 

19  I  will  shun. 

1  Although  a  king. 

2  Job.  x«  10.    Gestation  lasts  forty  weeks. 


WISDOM     VII.  417 

3.  And  being  born  I  drew  in  the  common  air,  and  fell  upon  the 
earth,  that  is  made  alike  :^  and  the  first  voice  which  I  uttered  was 
crying,  as  all  do : 

4.  I  was  nursed  in  swaddling  clothes,  and, with  great  cares. 

5.  For  none  of  the  kings  had  any  other  beginning  of  birth. 

6.  For  all  men  have  one  entrance"*  into  life,  and  the  like  going  out. 

7.  Wherefore  I  wished,  and  understanding  was  given  me :  and  I 
called  upon  God,  and  the  spirit  of  wisdom  came  upon  me : 

8.  And  I  preferred  her  before  kingdoms  and  thrones,  and  esteemed 
riches  nothing  in  comparison  of  her. 

9.  Neither  did  I  compare  unto  her^  any  precious  stone :  for  all 
gold  in  comparison  of  her,  is  as  a  little  sand :  and  silver  in  respect 
to  her  shall  be  counted  as  clay. 

10.  I  loved  her  above  health  and  beauty,  and  chose  to  have  her 
instead  of  light :  for  her  light  cannot  be  put  out. 

11.  Now  all  good  things  came  to  me^  together  with  her,  and 
innumerable  riches  through  her  hands. 

12.  And  I  rejoiced  in  all  these :  for  this  wisdom  went  before  me, 
and  I  knew  not  that  she  was  the  mother  of  them  all ; 

13.  Which  I  have  learned  sincerely,  and  communicate  freely ; 
and  her  riches  I  hide  not. 

14.  For  she  is  an  unfailing  treasure  to  men :  which  they  that  use 
become  the  friends  of  God,  being  commended  for  the  gifts  of 
doctrine, 

16.  And  God  hath  given  to  me  to  speak  as  I  would,  and  to 
conceive  thoughts  worthy  of  those  things  that  are  given  me: 
because  He  is  the  guide  of  wisdom,  and  the  director  of  the  wise. 

16.  For  in  His  hand  are  both  we,  and  our  words,  and  all  wisdom, 
and  the  knowledge  and  skill  of  works. 

17.  For  He  hath  given  me  the  true  knowledge  of  the  things  that 
are ;  to  know  the  arrangement  of  the  whole  world,  and  the  operation 
of  the  elements, 

18.  The  beginning,  and  ending,  and  midst  of  the  times,  the 
alterations  of  their  courses,  and  the  changes  of  the  seasons, 

19.  The  revolutions -of  the  year,  and  the  positions  of  the  stars. 


3  The  text  designates  the  earth  as  subject  to  the  same  miseries :  6//0{07raS->j.    It  may  mean  that  the 
earth,  as  well  as  men,  undergoes  many  changes. 

4  Job.  i.  21.    1  Tim.  vi.  7. 

6  Job.  xxviii.  15.     Prov.  viii.  11. 
6  3  Kings  iii.  13.    Matt.  vi.  33. 

27 


418  WISDOMVII. 

20.  The  natures  of  living  creatures,  and  the  rage  of  wild  beasts,  the 
force  of  winds,  and  the  reasonings  of  men,  the  diversities  of  plants, 
and  the  virtues  of  roots  : 

21.  And  all  such  things  as  are  hid  and  not  foreseen,''  I  have 
learned :  for  wisdom,^  which  is  the  worker  of  all  things,  taught  me. 

22.  For  in  her  is  the  spirit  of  understanding ;  holy,  one,^ 
manifold,^^  subtile,  eloquent,  active,^^  undefiled,  sure,  sweet,  loving 
that  which  is  good,  quick,  which  nothing  hindereth,^^  beneficent, 

23.  Gentle,  kind,^^  steadfast,  assured,  secure,^^  having  all  power, 
overseeing  all  things,  and  comprehending  all  spirits,  intelligent,  pure, 
Bubtile.^^ 

24.  For  wisdom  is  more  active  than  all  active  things ;  and 
reacheth  every  where  by  reason  of  her  purity. 

25.  For  she  is  a  vapor^^  of  the  power  of  God,  and  a  certain 
pure  emanation  of  the  glory  of  the  Almighty  God  ;^^  and  therefore 
no  defiled  thing  cometh  into  her. 

26.  For  she  is  the  brightness  of  eternal  light,  and  the  unspotted 
mirror  of  God's  majesty,  and  the  image  of  His  goodness. ^^ 

27.  And  being  but  one,  she  can  do  all  things ;  and  remaining  in 
herself  the  same,  she  reneweth  all  things,  and  through  nations 
convey eth  herself  .into  holy  souls,  she  maketh  them  friends  of  God 
and  prophets. 

28.  For  God  loveth  none  but  him  that  dwelleth  with  wisdom. 

29.  For  she  is  more  beautiful  than  the  sun,  and  above  all  the 
order  of  the  stars :  being  compared  with  the  light,  she  is  found 
before  it. 

80.  For  after  this  cometh  night,  but  vice  cannot  overcome  wisdom. 


"  It  now  reads:  £/^0ai''}  "  manifest."    The  interpreter  seems  to  Lave  read :  d<pavri, 

8  Divine  wisdom. 

-  In  its  origin  :  ixovoyeves. 

10  In  its  operations. 

11  The  Latin  interpreter  seems  to  have  read  these  two  last  terms  in  inverse  order  from  the  present 
reading,    rpavov  signifies  lucid,  clear. 

12  Wisdom  is  not  checked  by  obstacles. 

13  These  two  terms  are  for  one,  which  might  be  readered,  'philanthropic' 
1*  Without  solicitude. 

li  These  three  epithets  are  joined  to  spirits  in  the  Greek  text.  Theverbmay  be  rendered:  "penetrating. 
The  searching  power  of  wisdom  is  set  forth. 

16  Similitudes  are  necessarily  imperfect. 

"  "  God  "  is  not  in  the  text. 

18  Heb.  i.  3.  The  Apostle  seems  to  liave  had  this  passage  in  view.  The  description  given  here  of 
wisdom  best  suits  the  Eternal  Word,  who  is  the  wisdom  of  His  Father. 


WISDOM     VIII.  419 


CHAPTER    VIII. 

FURTHER   PRAISES    OF   WISDOM  ;    AND    HER   FRUITS. 

She  reachetli  therefore  from  end  to  end  mightily,  and  ordereth  all 
things  sweetly. 

2.  Her  have  I  loved,  and  I  have  sought  her  out  from  my  youth, 
and  have  desired  to  take  her  for  my  spouse :  and  I  became  a  lover 
of  her  beauty. 

3.  She  glorifieth  her  nobility^  being  united  with  God  :^  yea,  and 
the  Lord  of  all  things  hath  loved  her. 

4.  For  it  is  she  that  teacheth^  the  knowledge  of  God,  and  is  the 
chooser^  of  His  works. 

5.  And  if  riches  be  desired  in  life,  what  is  richer  than  wisdom, 
which  maketh  all  things  ? 

6.  And  if  skill  work  f  who  more  than  she  is  a  worker  of  those 
things  that  exist  ? 

7.  And  if  a  man  love  justice :  her  labors  have  great  virtues :  for 
she  teacheth  temperance,  and  prudence,  and  justice,  and  fortitude, 
than  which  things  men  can  have  nothing  more  profitable  in  life. 

8.  And  if  a  man  desire  much  knowledge  :  she  knoweth  things  past, 
and  judgeth  of  things  to  come:  she  knoweth  the  subtilties  of 
speeches,  and  the  solutions  of  enigmas  :^  she  knoweth  beforehand 
signs  and  wonders,'^  and  the  events  of  times  and  ages. 

9.  I  purposed  therefore  to  take  her  to  me  to  live  with  me ; 
knowing  that  she  will  communicate  to  me^  of  her  good  things,  and 
will  be  a  comfort  in  my  cares  and  grief. 

10.  For  her  sake  I  shall  have  glory  among  the  multitude,  and 
honor  with  the  ancients,  though  I  be  young  : 


1  She  displays  her  heavenly  origin  gloriously. 

-  The  excellence  of  ■wisdom  arises  from  being  a  divine  emanation.  The  incarnate  wisdom  is  cue  in 
essence  with  the  Father. 

3  "  Initiateth."    Wisdom  is  acquainted  with  the  divine  secrets ;  and  she  initiates  others  in  them. 

*  She  directs  the  divine  counsels,  by  which  certain  works  are  decreed  rather  than  others. 

'•>  If  skill  is  manifested  by  works. 

<>  This  i.s  conformable  to  the  Greek:  Martini  renders  it  in  like  manner.  ArguTtientorum  is  probably  a 
mistake  for  aenigmatum. 

~  The  wise  can  conjecture  with  great  probability  what  will  come  to  pass,  judging  from  experience,  and 
from  a  knowledge  of  the  human  heart.  Divine  Wisdom  knows  future  things,  as  well  as  past,  with  entire 
certainty. 

8  "  She  will  be  a  counsellor  of  good  things." 


420  WISDOM      VIII. 

11.  And  I  shall  be  found  of  a  quick  conceit  in  judgment,  and 
shall  be  admired  in  the  sight  of  the  mighty:  and  the  faces  of 
princes  shall  wonder  at  me.^ 

12.  They  shall  wait  for  me  when  I  hold  mj  peace ;  and  they  shall 
look  upon  me  when  I  speak  :  and  if  I  talk  much,  they  shall  lay  their 
hands  on  their  mouth. ^*^ 

13.  Moreover  by  the  means  of  her  I  shall  have  immortality ;  and 
shall  leave  behind  me  an  everlasting  memory  to  them  that  come  after 
me. 

14.  I  shall  set  the  people  in  order :  and  nations  shall  be  subject 
to  me. 

15.  Terrible  kings  hearing  shall  be  afraid  of  me :  among  the 
multitude  I  shall  be  found  good,  and  valiant  in  war. 

16.  When  I  go  into  my  house,  I  shall  repose  myself  with  her :  for 
her  intercourse  hath  no  bitterness,  nor  her  company  any  pain,  but 
joy  and  gladness. 

17.  Tl^inking  these  things  with  myself,  and  pondering  them  in  my 
heart,  that  to  be  allied  to  wisdom  is  immortality, 

18.  And  that  there  is  great  delight  in  her  friendship,  and 
inexhaustible  riches  in  the  works  of  her  hands,  and  wisdom  in  the 
.exercise  of  conference  with  her,  and  glory  in  the  communication  of 
her  words :  I  went  about  seeking,  that  I  might  take  her  to  myself. 

19.  And  I  was  a  well  disposed^^  child,  and  had  received  a  good 
soul. 

20.  And  the  rather, ^^  as  I  was  good,  I  came  to  a  body  unde- 
filed.^3 

21.  And  as  I  knew  that  I  could  not  otherwise  obtain  it,^^  except 
•God  gave  it,  and  this  also  was  a  point  of  wisdopi,  to  know  whose  gift  it 
was  ;  I  went  to  the  Lord,  and  besought  Him,  and  said  with  my  whole 
heart  t 


»  This  last  clause  is  not  in  the  text. 

10  Imposing  silence  on  themselves.    This  gesture  is  also  expressive  of  admiration. 
31  « Ingeniosus-:'  evfvrjs.. 

12  This  is  an  adverb  in  the  text. 

13  This  does  not  imply  the  pre-existence  of  the  soul:  since  the  sacred  writer  speaks  of  himself  as  a 
child,  having  body  and  soul.    It  regards  the  purity  of  life,  which  he  purposed  to  preserve. 

1*  The  Greek  term  is  used  of  the  virtue  of  continency,  in  which  sense  the  preceding  words  may  lead 
us  to  understand  it:  but  as  this  is  not  the  subject  of  the  prayer  whicli  follows,  it  may  be  explained  as 
meaning,  that  he  knew  he  could  not,  without  divine  aid,  attain  to  wisdom.  The  term  is  susceptible  of 
this  interpretation,  being  so  used.    Eccl.  vi,  28:  xv.  1. 


WISDOM      IX.  421 


CHAPTER    IX 


SOLOMON  S    PRAYER   FOR   WISDOM. 


God  of  my^  fathers,  and  Lord  oP  mercy,  who  hast  made  all 
things  by  Thy  word, 

2.  And  by  Thy  wisdom  hast  appointed^  man,  that  he  should  have 
dominion  over  the  creature  that  was  made  by  Thee,^ 

3.  That  he  should  order  the  world  according  to  equity  and  justice? 
and  execute  justice  with  an  upright  heart : 

4.  Give  me  wisdom,  that  sitteth  by  Thy  throne,  and  cast  me  not 
off  from  among  Thy  children : 

5.  For  I  am  Thy  servant,  and  the  son  of  Thy  handmaid,^  a  weak 
man,  and  short  lived,  and  falling  short  of  the  understanding^  of 
judgment  and  laws. 

6.  For  if  one  be  perfect^  among  the  children  of  men,  yet  if  Thy 
wisdom  be  not  with  him,  he  shall  be  nothing  regarded. 

7.  Thou  hast  chosen  me  to  be  king^  of  Thy  people,  and  a  judge  of 
Thy  sons  and  daughters : 

8.  And  hast  commanded  me  to  build  a  temple  on  Thy  holy  mount, 
and  an  altar  in  the  city  of  Thy  dwelling  place,  a  resemblance  of  Thy 
holy  tabernacle,  which  Thou  hast  prepared  from  the  beginning  :^ 

9.  And  Thy  wisdom  with  Thee,^^  which  knoweth  Thy  works, 
wliich  then  also  was  present  when  Thou  madest  the  world,  and  knew 
what  was  agreeable  to  Thy  eyes,  and  what  was  right  in  Thy  com- 
mandments. 

10.  Send  her  out  of  Thy  holy  heaven,  and  from  the  throne  of 
Thy  majesty,  that  she  may  be  with  me,  and  may  labor  with  me,  that 
I  may  know  what  is  acceptable  with  Thee  : 

11.  For  she  knoweth  and  understandeth  all  things,  and  shall  lead 
me  prudently  in  my  works,  and  shall  preserve  me  by  her  power. 


1  The  pronoun  is  not  in  the  text. 

3  "Thy." 

5  Prepared. 

4  «  Thy  creatures."    3  Kings  iii.  9. 

5  Ps.  cxv.  16. 

5  Haying  an  imperfect  understanding. 

7  In  human  knowledge. 

8  1  Par.  xxviii.  4,  5.    2  Par.  i.  9. 

9  Exod.  XXV.  40.    On  the  mountain. 

10  Prov.  viii._22,  27.    John  i.  1.    This  is  strictly  applicable  to  the  Eternal  Word. 


422  w  I  s  D  0  M    X . 

12.  So  shall  mj  works  be  acceptable,  and  I  shall  govern  Thy 
people  justly,  and  shall  be  worthy  of  the  throne  of  my  father. 

13.  For  what  man  can  know^^  the  counsel  of  God  ?  or  who  can 
determine  what  the  will  of  God  is  ? 

14.  For  the  thoughts  of  mortal  men  are  fearful,  and  our  counsels 
uncertain. 

15.  For  the  corruptible  body  is  a  load  upon  the  soul,  and  the 
earthly  habitation  presseth  down  the  mind  that  museth  upon  many 
things. 

16.  And  hardly  do  we  guess  aright  at  things  that  are  upon  earth  : 
and  with  difficulty  do  we  find  the  things  that  are  before  us.^^  But 
the  things  that  are  in  heaven,  who  shall  search  out  ? 

17.  And  who  shall  know  Thy  thought,  except  Thou  give  wisdom? 
and  send  Thy  holy  Spirit  from  above : 

18.  And  so  the  ways  of  them  that  are  upon  earth  may  be  corrected, 
and  men  may  learn  the  things  that  please  Thee  ?^^ 

19.  For  by  wisdom  they  were  healed,^^  whosoever  have  pleased 
thee,  0  Lord,  from  the  beginning. 


CHAPTER    X. 

WHAT   WISDOM   DID   FOR   ADAM,    NOE,    ABRAHAM,    LOT,    JACOB,    JOSEPH,    AND    THE 
PEOPLE    OF   ISRAEL, 

She  preserved  him  that  was  first  formed  by  God,^  the  father  of 
the  world,  when  he  was  created  alone : 

2.  And  she  brought  him  out  of  his  sin,^  and  gave  him  power  to 
govern  all  things.^ 

3.  But  when  the  unjust  went  away  from  her  in  his  anger,^  he 
perished  by  the  fury  wherewith  he  murdered  his  brother. 


n  Isai.  xl.  13.    Rom.  xi.  34.    1  Cor.  ii.  16. 
12  "Are  in  hands." 

IS  This  last  verse  is  affirmative  in  tho  text. 
14  The  words  which  follow  are  not  in  the  text. 

1  Gen.  i.  27.    "  By  God"  is  not  in  the  text. 

2  St.  Augustin  maintains  the  repentance  and  salvation  of  Adam  on  tho  ground  of  the  ancient 
tradition  and  faith  of  the  church ;  but  refers  to  this  passage  as  favorable  to  it. 

8  Gen.  ii.7. 

*  Cain  abandoned  wisdom,  by  yielding  to  jealousy  of  his  brother.    Gen.  iv.  8. 


WISDOM     X  .  423 

4.  On  whose  account,^  wlien  water  destroyed  the  earth,  wisdom 
healed  it  again,  directing  the  course  of  the  just  by  wood^  of  little 
value. 

5.  Moreover,  when  the  nations  had  conspired  together  to  consent  to 
wickedness,''  she  knew^  the  just  man,  and  preserved  him  without  blame 
before  God,  and  kept  him  strong  against  the  compassion  for  his  son.^ 

6.  She  delivered  the  just  man^^  who  fled  from  the  wicked  that 
were  perishing,  when  the  fire  came  down  upon  the  five  cities  :^^ 

7.  Whose  land,  for  a  testimony  of  their  wickedness,  is  desolate, 
and  smoketh  to  this  day  ;  and  the  trees  bear  fruits  that  ripen  not ; 
and  a  standing  pillar  of  salt  is  a  monument  of  an  incredulous  soul. 

8.  For  regarding  not  wisdom,  they  did  not  only  slip  in  this,  that 
they  were  ignorant  of  good  things,  but  they  left  also  unto  men  a 
memorial  of  their  folly,  so  that  in  the  things  in  which  they  sinned, 
they  could  not  so  much  as  lie  hid. 

9.  But  wisdom  hath  delivered  from  sorrows  them  that  attend  upon 
her. 

10.  She  conducted  the  just  man,  when  he  fled  from  his  brother's 
wrath,^^  through  the  right  ways ;  and  showed  him  the  kingdom  of 
God,  and  gave  him  the  knowledge  of  holy  things :  made  him  honor- 
able^ in  his  toils,  and  blessed^*  in  his  labors. 

11.  In  the  deceit^^  of  them  that  over-reached  him^^  she  stood  by 
him,  and  made  him  rich.^'' 

12.  She  kept  him  safe  from  his  enemies :  and  she  defended  him 
from  accusers, ^^  and  gave  him  a  strong  conflict,^^  that  he  might 
overcome,  and  know  that  wisdom  is  mightier  than  all. 

13.  She  forsook  not  the  just  when  he  was  sold,^^  but  delivered 
him  from  sinners  :^^  she  went  down  with  him  into  the  pit. 


*  The  sins  of  the  antediluvian  men  which  provoked  the  deluge,  may  be  traced  back  to  the  bad 
example  of  Cain.    Some  Greek  manuscripts  have :  ^'^  "  wherefore." 

«  By  the  ark,  which  seemed  to  the  beholders  a  foolish  structure.    Gen.  vii.  23. 

7  When  the  nations  had  fallen  into  idolatry,  and  as  if  by  general  agreement,  devoted  themselves  to 
every  vice  and  superstition.    Gen.  xL  2. 

8  "Found." 

3  Strengthened  him  to  overcome  his  natural  tenderness  for  Isaac, 
w  Lot.    Gen.  xix.  17, 22. 

11  Sodom,  Gomorrha,  Adama,  Seboim  and  Segor.    The  last  was  saved  at  the  prayer  of  Lot. 

12  Gen.  xxviii.  5. 10. 

13  G.   emopriaEv  "  konestavU."     Calmet  observes  that  the  translator  of  this  book  was  not  perfect 
master  of  the  Latin  language,  an  instance  of  which  he  gives  in  his  using  "  honestas"  for  riches. 

1^  The  Greek  term  means  "  multiplied,"  which  the  Latin  interpreter  rendered  "  compleiil."    It  implies 
a.  copious  blessing.  i»  P.  The  "  covetousness."  16  Laban. 

17  "  Honestum"  is  used  as  above.  is  Those  that  lay  in  ambush. 

19  With  the  angel. 

20  Gen.  xxxvii.  28. 

21  P.  "  From  sin." 


424  WISDOM     XI. 

14.  And  in  bands  she  left  him  not,  till  she  brought  him  the 
sceptre  of  the  kingdom,^^  and  power  against  those  that  oppressed 
him  f^  and  showed  them  to  be  liars  that  had  accused  him,  and  gave 
him  everlasting  glory. 

15.  She  delivered  the  just  people  and  blameless  seed,  from  the 
nations  that  oppressed  them.^* 

16.  She  entered  into  the  soul  of  the  servant  of  God  ;^  and  stood 
against  dreadful  kings^*^  in  wonders  and  signs. 

17.  And  she  rendered  to  the  just  the  wages  of  their  labors,^^  and 
conducted  them  in  a  wonderful  way :  and  she  was  to  them  for  a 
covert  by  day,  and  for  the  light  of  stars  by  night : 

18.  And  she  brought  them  through  the  Red  sea,^^  and  carried 
them  over  through  a  great  water. 

19.  But  their  enemies  she  drowned  in  the  sea :  and  from  the 
deep  abyss^^  she  brought  them  out.  Therefore,  the  just  took  the 
spoils  of  the  wicked.^  i 

20.  And  they  sang  to  Thy  holy  name,^  0  Lord^  and  they  praised 
with  one  accord  Thy  victorious  hand. 

21.  For  wisdom  opened  the  mauth  of  the  dumb,  and  made  the 
tongues  of  infants  eloquent. 


OHAPTEB    Xr. 

OTHER   BENEFITS    OF   WISDOM    TO    THE   PEOPLE   OF   QOVf. 

She  prospered  their  works  in  the  liands  of  the  holy  prophet.* 
2.  They   went   through  wildernesses^'  that   were  not   inhabited : 
and  in  desert  places^  they  pitched  their  tents. 

22  The  authority  of  a  ruler.  Although  he  was  only  the  prime  minister  of , the  King,  his  power  was 
great.    He  had,  no  doubt,  a  rod  or  badge  of  authority.    G'en.  xli.  *3.    Acts  Tii.  10. 

23  His  brotheTS. 

24  "  From  the  natien  o!  oppiessors."  The  deliverance  of  the  Israelites  from  Fgypt  is  referred  to:. 
Exod.  i.  11.  The  epithet  "just"  is  applied  to  them  on  account  of  their  attachment  to  the  worship  of 
God,  and  the  fidelity  of  many  of  them  in  the  observance  of  His  law. 

25  She  filled  Moses  with  courage. 

20  The  plnral  is  used  for  the  singular. 

27  The  justice  of  the  spoliation  of  Egypt,  by  earring  away  the  silver  and  gold  vessels,  is  here  declared'. 
It  was  not  a  mere- transfer  of  dominion  by  supreme  authority;  but  a  small  indemnification  for  many 
years  of  labor.  Although  the  individuals  who  lent  the  vessels,  may  not  have  been  their  debtors,  the? 
nation  owed  them  for  their  services  rendered  under  constraint  by  the  Sovereign.  It  was  for  him  to- 
indemnify  those  who  were  entitled  to  an  allowance  for  the  loss  of  their  vases. 

28  Exod.  xiv.  22.     Ps.  Ixxvii.  13. 

29  "  Ah  altitudine  mf^rtrrum."  The  teat  has  "  dfeep  abyss,"  It  refers  to  the  casting  of  the  dead  bodies 
of  the  Egyptians  on  »hore. 

30  Exod.  xii.  35.  ^i  Exod.  xv.  1. 

1  Mo8«a.  *  A  wikierneBS.    Exod.  XTi.l.  *  Places  ©fdiflBcult  acftesa. 


WISDOM    XI.  425 

3.  They  stood  against  their  enemies,^  and  revenged  themselves  of 
their  adversaries. 

4.  They  were  thirsty,^  and  they  called  upon  Thee :  and  water 
was  given  them  out  of  the  high  rock,  and  a  refreshment  of  their 
thirst  out  of  the  hard  stone. 

5.  For  by  what  things  their  enemies  were  punished,^  when  their 
drink  failed  them,  while  the  children  of  Israel  abounded  therewith, 
and  rejoiced; 

6.  By  the  same  things  they  in  their  need  were  benefited.'^ 

7.  For  instead  of  a  fountain  of  an  ever-running  river,  Thou 
gavest  human  blood  to  the  unjust.^ 

8.  And  whilst  they  perished  in  manifest  punishment  of  their 
murdering  the  infants,^  Thou  gavest  to  these^^  abundant  water  unlooked 
for,^i 

9.  Showing  by  the  thirst  that  was  then,  how  Thou  didst  exalt 
thine  own,^^  and  didst  kilP^  their  adversaries. 

10.  For  when  they  were  tried,  and  chastised  with  mercy ,^^  they 
knew  how  the  wicked  were  judged  with  wrath,  and  tormented.^^ 

11.  For  Thou  didst  admonish  and  try  them  as  a  father ;  but  the 
others  as  a  severe  king.  Thou  didst  examine  and  condemn. 

12.  For  whether  absent  or  present,  they  were  tormented  alike.^^ 

13.  For  a  double  affliction  came  upon  them,  and  a  groaning  for 
the  remembrance  of  things  past. 

14.  For  when  they  heard  that  by  their  punishments  the  others 
were  benefited,  they  remembered  the  Lord,^^  wondering  at  the  end 
of  what  was  come  to  pass. 


*  The  Amalecites.    Exod.  xvii.  13. 

5  Numbers  xx.  11. 

6  The  rest  of  this  verse  is  not  in  the  Gnek.    It  was  probably  inserted  by  way  of  exposition,    y 

7  As  the  Egyptians  were  punished  by  the  want  of  drink  when  the  waters  were  turned  into  blood,  so 
the  Israelites  were  favored  with  a  plentiful  supply  of  water  in  the  desert. 

8  "  Disturbed  by  the  admixture  of  blood,  in  reproof  of  the  order  for  the  death  of  the  infants."  The 
first  term  in  the  Vatican  manuscript  is  in  the  nominative  case ;  but  the  Alexandrian  manuscript  has 
the  genitive,  agreeing  with  river,  which  afifords  the  easiest  construction.  Instead  of  the  Nile,  the 
waters  of  which  were  turned  into  blood,  the  Israelites  received  in  the  desert,  healthful  streams  from  the 
rock. 

9  These  words  are  not  in  the  text 

10  The  Israelites. 

11  "  Unhoped  for,"  unexpectedly. 

^  12  "  Thou  didst  exalt  thine."    This  clause  is  not  in  the  text. 
13  "Punish." 
1*  To  recall  them  to  duty. 
is^Their  punishment  was  not  tempered  with  mercy. 

16  Whilst  the  Israelites  were  in  Egypt,  the  Egyptians  were  tormented  in  various  ways.  After  they 
had  departed,  the  memory  of  what  had  taken  place,  and  the  report  of  their  progress  filled  the  Egyptians 
with  pain. 

17  The  words  which  follow  are  not  in  the  text :  they  appear  to  be  by  way  of  exposition. 


426  WISDOM     XI. 

15.  For  whom  they  scorned  before,  when  he  was  thrown  out  at 
the  time  of  his  being  wickedly  exposed  to  perish/^  him  they 
admired  in  the  end,  when  they  saw  the  event  ;^^  their  thirsting 
being  unlike  to  that  of  the  just.^^ 

16.  But  for  the  foolish  devices  of  their  iniquity,  because  some 
being  deceived  worshipped  dumb^^  serpents,  and  worthless  beasts, 
Thou  didst  send  upon  them  a  multitude  of  dumb  beasts^^  for 
vengeance  : 

17.  That  they  might  know  that  by  what  things  a  man  sinneth, 
by  the  same  also  he  is  tormented.^^ 

18.  For  Thy  almighty  hand,  which  made  the  world  of  matter 
without  form,^*  was  not  unable^^  to  send  upon  them^^  a  multitude  of 
bears,  or  fierce  lions, 

19.  Or  unknown  beasts  of  a  new  kind,  full  of  rage:  either  breath- 
ing out  a  fiery  vapor,  or  sending  forth  a  stinking  smoke,  or  shooting 
horrible  sparks  out  of  their  .eyes : 

20.  Whereof  not  only  the  hurt  might  be  able  to  destroy  them, 
but  also  the  very  sight  might  kill  them  through  fear. 

21.  Yea,  and  without  these,  they  might  have  been  slain  with  one 
blast,  persecuted  by  their  own  deeds,  and  scattered  by  the  breath  of 
Thy  power :  but  Thou  hast  ordered  all  things  in  measure  and  number. 

22.  For  great  power  always  belonged  to  Thee  alone :  and  who 
shall  resist  the  strength  of  Thy  arm  ? 

23.  For  the  whole  world  before  Thee  is  as  the  least  grain  of  the 
balance,  and  as  a  drop  of  the  morning  dew,  that  falleth  down  upon 
the  earth, 

24.  But  Thou  hast  mercy  upon  all,  because  Thou  canst  do  all 
things,^''  and  Thou  overlookest  the  sins  of  men^^  that  they  may  repent. 

25.  For  Thou  lovest  all  things  that  are,  and  hatest  none  of  the 
things  which  Thou  hast  made  :  for  Thou  didst  not  appoint  or  make 
anything,  hating  it.^^ 

18  Moses. 

w  They  wondered  at  the  issue  of  things,  seeing  the  Israelites  go  forth  under  the  guidance  of  Moses. 

20  Their  thirst  had  proved  fatal  to  many,  whilst  the  Israelites  had  exprienced  no  disastrous  results 
from  a  temporary  want  of  water. 

21  Irrational.    Infra  xii.  24.  22  Frogs,  locusts,  flies,  and  other  animals. 

23  This  mode  of  punishment  served  to  illustrate  the  general  providence  of  God,  who  has  wisely 
connected  punishment  with  vice,  so  that  the  sinner  finds  his  torment  in  the  object  of  his  attachment. 

24  "  By  justice."    P.  "  of  vengeance." 

25  This  formless  substance  was  also  created  by  God,  who  afterwards  arranged  it. 

26  Lev.  xxvi.  22.    Infra  xvi.  1.    Jer.  viii.  17. 

27  The  almighty  power  of  God  disposes  Ilim  to  bear  with  patience  the  sins  of  men,  since  His  toleration 
is  no  proof  of  weakness,  and  His  justice  will  at  length  overtake  those  who  slight  His  mercy. 

23  That  sinners  may  repent. 

29  The  love  of  God  for  all  His  creatures  is  strongly  declared. ,  Sin  alone,  which  men  voluntarily  rommit, 
makes  them  hatetul. 


WISDOM     XII.  427 

26.  And  how  could  any  thing  endure,  if  Thou  wouldst  not  ?  or  be 
preserved,  if  not  called  by  Thee  ?^^ 

27.  But  Thou  sparest  all :  because  they  are  Thine,  0  Lord,  who 
lovest  souls.^^ 


CHAPTER    XII. 

god's   W1SD03I    AND    MERCY    IN    HIS    PROCEEDINGS    WITH    THE    CHANAANITES. 

0  HOW  good  and  sweet  is  Thy  spirit,^  0  Lord,  in  all  things  ! 

2.  And  therefore  Thou  chastisest  by  little  and  little  them  that  err, 
and  admonishest  them,  and  speakest  to  them,  concerning  the  things 
wherein  they  offend ;  that  leaving  their  wickedness,  they  may  believe 
in  Thee,  0  Lord. 

3.  For,  those  ancient  inhabitants^  of  Thy  holy  land,  whom  Thou 
didst  abhor, 

4.  Because  they  did  works  hateful  to  Thee  by  their  sorceries,  and 
wicked  sacrifices,^ 

5.  And  those  merciless  murderers  of  their  own  children,  and 
eaters  of  men's  bowels,  and  devourers  of  blood  from  the  midst  of 
Thy  consecration,^ 

6.  And  those  parents  sacrificing  with  their  own  hands  helpless 
souls,  it  was  Thy  will  to  destroy  by  the  hands  of  our  parents, 

7.  That  the  land,  which  of  all  is  most  dear  to  Thee,  might  receive 
a  worthy  colony  of  the  children  of  God. 

8.  Yet  even  those  Thou  sparedst  as  men,  and  didst  send  wasps 
forerunners  of  Thy  host,  to  destroy  them  by  little  and  little. 

9.  Not  that  Thou  wast  unable  to  bring  the  wicked  under  the  just 
by  war,  or  by  cruel  beasts,  or  with  one  severe  word  to  destroy  them 
at  once : 

10.  But  executing  Thy  judgments  by  degrees^  Thou  gavest  them 
place  of  repentance,  not  being  ignorant  that  they  were  a  wicked 


so  Into  existence,  by  His  almighty  will. 

31  Thi3  is  a  most  tender  acknowledgment  of  the  divine  goodness. 

1  «  For  thy  incorruptible  spirit  is  in  all."    The  Vulgate  paraphrases  it. 

2  Deut.  ix.  2  :  xii.  29  :  xviii.  19.  8  "  Unholy  rites." 

*  From  the  midst  of  the  land  which  Thou  hast  devoted  to  Thy  worship.    Grotius  suggests  an  emen- 
dation of  the  text,  by  which  it  would  mean  sacrifices,  constituted  such  by  a  detestable  rite. 
5  Exod.  xxiii.  30.    Deut.  vii.  22. 


428  WISDOM    XII. 

race,  and  their  malice  natural,  and  that  their  thought  could  never 
be  changed. 

11.  For  it  was  a  cursed  seed  from  the  beginning :  neither  didst 
Thou  for  fear  of  any  one  give  pardon  of  their  sins. 

12.  For  who  shall  say  to  Thee :  What  hast  Thou  done  ?  or  who 
shall  withstand  Thy  judgment  ?  or  who  shall  come  before  Thee  to  he 
a  revenger  of  wicked  men  ?  or  who  shall  accuse  Thee,  if  the  nations 
perish,  which  Thou  hast  made  ?^ 

13.  For  there  is  no  other  God  but  Thou,  who  hast  care  of  all,^ 
that  Thou  shouldst  show  that  Thou  dost  ijot  give  judgment  unjustly. 

14.  Neither  shall  king  or  tyrant  in  Thy  sight  inquire  about 
them  whom  Thou  hast  destroyed. 

15.  For  so  much  then  as  Thou  art  just,  Thou  orderest  all  things 
justly ;  thinking  it  not  agreeable  to  Thy  power,  to  condemn  him 
who  deserveth  not  to  be  punished. 

16.  For  Thy  power  is  the  beginning  of  justice :  and  because 
Thou  art  Lord  of  all,  Thou  makest  Thyself  gracious^  to  all. 

17.  For  Thou  showest  Thy  power,  when  men  will  not  believe 
Thee  to  be  absolute  in  power :  and  Thou  convincest  the  boldness  of 
them  that  know  Thee  not.^ 

18.  But  Thou  being  master  of  power,  judgest  with  tranquillity,^" 
and  with  great  favor^^  disposest  of  us :  for  Thy  power  is  at  hand 
w^hen  Thou  wilt. 

19.  And  Thou  hast  taught  Thy  people  by  such  works,  that  the 
just  man  should  be  also  humane,  and  hast  made  Thy  children  to  be 
of  good  hope  :^^  because  in  judging^^  Thou  givest  place  for  repent- 
ance for  sins. 

20.  For  if  Thou  didst  punish  the  enemies  of  Thy  servants,  and 
those  that  deserved  to  die,  with  so  great  deliberation,^^  giving  them 
time  and  place  whereby  they  might  be  changed  from  their  wickedness: 


6  The  two  last  questions  are  in  inverse  order  in  the  Greek.  The  Creator  has  unlimited  power  over 
His  works.    He  cannot  be  thought  to  exercise  it  harshly,  since  He  loves  the  work  of  His  own  hands. 

7  1  Pet.  V.  7. 

8  To  spare  delinquents. 

9  The  negation  is  not  in  the  Roman  edition  of  the  Greek  text,  but  is  found  in  the  Alexandrian  manu- 
script. Grotius  suggests  an  emendation  of  the  text  to  this  effect :  "  A  man  who  is  not  believed.to possess 
strength,  by  a  display  of  power  couTinceth  the  boldness  of  those  who  ignore  it:"  God,  on  the  contrary, 
has  no  need  to  display,  by  any  hasty  exercise  of  justice,  His  sovereign  authority. 

10  Equity,  benignity. 

11  Clemency. 

12  Such  is  the  meaning  of  the  Greek,  of  which  the  Latin  is  susceptible.  The  last  term  is  literally 
"  philanthropic." 

13  « In  judging,"  is  not  in  the  text. 

H  «  With  so  much  attention  and  entreaty."  ^,  ,^^ 


WISDOM    XIII.  429 

21.  With  what  circumspection  hast  Thou  judged  Thj  own  children, 
to  whose  parents  Thou  hast  sworn,  and  made  covenants  of  good 
promises  ? 

22.  Therefore,  whereas  Thou  chastisest  us.  Thou  scourgest  our 
enemies  very  many  ways,  to  the  end  that  when  we  judge,  we  may 
think  on  Thy  goodness :  and  when  we  are  judged,  we  may  hope  for 
Thy  mercy. 

23.  Wherefore  by  the  same  things  which  they  worshipped,^^  Thou 
hast  also  greatly  tormented  them  who  in  their  life  have  lived  foolishly 
and  unjustly. 

24.  For  they  went  astray  for  a  long  time  in  the  ways  of  error, 
holding  those  things  for  gods^^  which  are  the  most  worthless  among 
beasts,  living  after^^  the  manner  of  children  without  understanding. 

25.  Therefore  Thou  hast  sent  a  judgment  upon  them  as  senseless 
children,  to  mock  them. 

26.  But  they  that  were  not  amended  by  mockeries  and  reproofs, 
experienced^^  the  meet  judgment  of  God. 

27.  For  seeing  with  indignation  that  they  suffered  by  those  very 
things  which  they  took  for  gods,  when  they  were  destroyed  by  the 
same,  thej  acknowledged  Him  for  the  true  God,  whom  in  time  past 
they  denied  that  they  knew :  for  which  cause  in  the  end^^  also  their 
condemnation  came  upon  them. 


CHAPTER    XIII. 

IDOLATERS     AHE     INEXCUSABLE!    AND     THOSE    MOST    OF  ALL     TUAT   WORSHIP   FOR   GODS 
THE   WORKS    OF   THE   HANDS    OF   MEN. 

But  all  men  are  vain,^  in  whom  there  is  not  the  knowledge  of  God ; 
and  who  by  the  good  things  that  are  seen,  could  not  understand  Him 
that  is,  neither  by  attending  to  the  works  have  acknowledged  who 
was  the  workman : 


15  "By  their  own  abominations."    The  Vulgate  paraphrases  it. 

16  Supra  xi.  16.    Rom.  i.  23. 
IT  "Counterfeiting." 

18  "  Shall  experience." 

19  The  Greek  term  means :  "  the  goal."  Condemnation  fell  on  them,  as  they  reached  the  end  of  their 
course.    I  have  inserted  the  proposition  "  in"  to  take  away  all  ambiguity. 

1  Rom.  i.  18.  The  text  has  "  by  nature."  The  natural  condition  of  fallen  man  is  that  of  estrangement 
from  God.  Although  all  knowledge  of  Him  cannot  be  excluded  from  the  minds  of  themost  corrupt,  yet  the 
true  knowledge  of  His  counsels  and  works  is  not  common  to  all.    Without  this,  every  other  gift  is  vain. 


430  WISDOM      XIII. 

2.  But  have  imagined  either  the  fire,^  or  the  wind,  or  the  swift  air, 
or  the  circle  of  the  stars,  or  the  great  water,  or  the  sun  and  moon,  to 
be  the  gods  that  rule  the  world : 

3.  With  whose  beauty  if  they  being  delighted,  took  them  to  be 
gods ;  let  them  know  how  much  the  Lord  of  them  is  more  beautiful 
than  they :  for  the  first  author  of  beauty  made  all  those  things. 

4.  Or  if  they  admired  their  power  and  their  effects,  let  them 
understand  by  them,  that  He  that  made  them,  is  mightier  than  they: 

5.  For  by  the  greatness  of  the  beauty,  and  of  the  creature,^  the 
creator  of  them  may  be  seen,  so  as  to  be  known  thereby.^ 

6.  But  yet  as  to  these  they  are  less  to  be  blamed.  For  they 
perhaps  err,  seeking  God,  and  desirous  to  find  Him. 

7.  For  being  conversant  among  His  works,^  they  search:  and 
they  are  persuaded^  that  the  things  are  good  which  are  seen. 

8.  But  then  again  they  are  not  to  be  pardoned. 

9.  For  if  they  were  able  to  know  so  much,  as  to  make  a  judg- 
ment'' of  the  world;  how  did  they  not  more  easily  find  out  the 
Lord  thereof? 

10.  But  unhappy  are  they,  and  their  hope  is  in  dead  things,^  who 
have  called  gods  the  works  of  the  hands  of  men,  gold  and  silver, 
the  invention  of  art,  and  the  resemblance  of  beasts,  or  an  unprofi- 
table stone,  the  work  of  an  ancient  hand, 

11.  Or  if  a^  carpenter  hath  cut  down  in  the  wood  a  tree  easy  to 
be  wrought,' and  hath  skilfully  taken  off  all  the  bark  thereof,  and 
with  his  art,  he  diligently  formeth  a  vessel  profitable  for  the  common 
uses  of  life, 

12.  And  usetli  the  chips  of  his  work  to  dress  his  meat : 

13.  And  taking  what  was  left  thereof,  which  was  good  for  nothing, 
being  a  crooked  piece  of  wood,  and  full  of  knots,  carveth  it  diligently 
when  he  hath  nothing  else  to  do,  and  by  the  skill  of  his  art  fashioneth 
it,  and  maketh  it  like  the  image  of  a  man ; 

14.  Or  the  resemblance  of  some^*^  beast,  laying  it  over  with 
vermilion,  and  painting  it  red,  and  covering  every  spot  that  is  in  it : 


2  Deut.  iv,  19 :  xvii.  3. 

3  "  The  beauty  of  the  creatures." 

*  This  last  clause  "  so  as,  &c.,"  is  not  in  the  Greek,  which  has  however  a  term  literally  signifying : 
"  by  analogy,"  or  proportionately.  There  is  a  striking  correspondence  between  these  passages  and  those 
of  St.  Paul.    Rom.  i.  19.  20. 

5  Rom.  i.  21. 

6  "  By  the  sight." 

7  The  Greek  term  signifies  to  conjecture. 

3  Martini  translates  in  like  manner :  "in  cose  morte."    This  is  the  meaning  of  the  text. 
3  laai.  xliv.  12.    Jer.  x.  3  W  Q,  '<  yjie." 


WISDOM      XIV 


431 


15.  And  maketh  a  convenient  place  for  it,  and  setting  it  in  a  wall, 
and  fastening  it  with  iron, 

16.  Providing  for  it,  lest  it  should  fall,  knowing  that  it  is  unable 
to  help  itself:  for  it  is  an  image,  and  hath  need  of  help. 

17.  And  then  he  maketh  prayer  to  it,  inquiring^^  concerning  his 
substance,  and  his  children,  or  his  marriage.  He  is  not  ashamed  to 
speak  to  that  which  hath  no  life : 

18.  And  for  health  he  maketh  supplication  to  that  which  is  weak ; 
and  for  life  prayeth  to  that  which  is  dead,  and  for  help  calleth  upon 
that  which  is  powerless  :^^ 

19.  And  for  a  good  journey  he  petitioneth  him  that  cannot  walk : 
and  for  getting,  and  for  working,  and  for  the  success  of  all  things,^^ 
he  asketh  him  that  is  unable  to  do  any  thing. ^* 


CHAPTER    XI  y. 

THE   BEGINNING   OF   WORSHIPPING   IDOLS  ;    AND    THE   EFFECTS    THEREOF. 

Again,  another  designing  to  sail,  and  beginning  to  make  his 
voyage  through  the  raging  waves,  calleth  upon  a  piece  of  wood, 
more  frail  than  the  wood  that  carrieth  him. 

2.  For  this  the  desire  of  gain  devised ;  and  the  workman  built  it 
by  his  skill. 

3.  But  Thy  providence,  0  Father,  governeth  it :  for  Thou  hast 
made  a  way  even  in  the  sea,^  and  a  most  sure  path  among  the  waves, 

4.  Showing  that  Thou  art  able  to  save  out  of  all  things,  yea, 
though  a  man  went  to  sea  without  art. 

5.  But^  that  the  works  of  Thy  wisdom  might  not  be  idle : 
therefore  men  also  trust  their  lives  even  to  a  small  piece  of  wood, 
and  passing  over  the  sea  in  a  ship  are  saved. 

6.  And  from  the  beginning  also  when  the  proud  giants  perished,^ 
the  hope  of  the  world  fleeing  to  a  vessel,  which  was  governed  by 
Thy  hand,  left  to  the  world  seed  of  generation. 


^1  G.  "Inquiring"  is  not  in  the  text. 

12  The  Greek  term  may  signify  ignorant,  inexperienced,  or  helpless. 

1^  "  The  success  of  hands'* — of  his  undertakings. 

1*  G.  "  With  the  hands." 

-  Exod.  xiv.  22. 

2  "  Thou  wilst." 

*  Gen.  vi.  4:  Tii.  7. 


432  WISDOM    XIV. 

7.  For  blessed  is  the  wood,  by  which  justice  cometh.* 

8.  But  the  idoP  that  is  made  by  hands,^  is  cursed,  as  well  it,  as 
he  that  made  it :  he,  because  he  made  it ;  and  it,  because  being 
frail,  it  is  called  a  god. 

9.  But  to  God  the  wicked  and  his  wickedness  are  hateful  alike. 

10.  For  that  which  is  made,^  together  with  him  that  made  it, 
shall  suffer  torments. 

11.  Therefore  no  respect  shall  be  had  even  to  the  idols  of  the 
gentiles  :^  because  the  creatures  of  God  are  turned  to  an  abomination, 
and  a  temptation  to  the  souls  of  men,  and  a  snare  to  the  feet  of 
the  unwise. 

12.  For  the  beginning  of  fornication  is  the  devising  of  idols : 
and  the  invention  of  them  is  the  corruption  of  life. 

13.  For  neither  were  they  from  the  beginning :  neither  shall  they 
be  forever. 

14.  For  by  the  vanity  of  men  they  came  into  the  world :  and 
therefore  they  shall  be  found  to  come  shortly  to  an  end.^ 

15.  For  a  father  being  afflicted  with  bitter  grief,  made  to  himself 
the  image  of  his  son  who  was  quickly  taken  away :  and  him  who 
then  had  died  as  a  man,  he  began  now  to  worship  as  a  god,  and 
appointed  him  rites  and  sacrifices  among  his  servants.^^ 

16.  Then  in  process  of  time,  wicked  custom  prevailing,  this  error 
was  kept  as  a  law ;  and  statues  were  worshipped  by  the  command- 
ment of  tyrants. 

IT.  And  those  whom  men  could  not  honor  in  presence,  because 
they  dwelt  far  off,  they  brought  their  resemblance  from  afar,  and 
made  an  express  image  of  the  king  whom  they  had  a  mind  to 
honor :  that  by  this  their  diligence,  they  might  honor  as  present^ 
him  that  was  absent. 

18.  And  to  the  worshipping  of  these,  the  singular  diligence  also 
of  the  artificer  helped  to  set  forward  the  ignorant. 

19.  For  he  being  willing  to  please  him  that  employed  him,^^ 
labored  with  all  his  art  to  make  the  resemblance  in  the  best  manner. 


*  The  ark  by  which  the  just  Noe  and  his  family  were  saved,  was  a  blessed  instrument  of  safety :  but 
the  cross  is  truly  the  blessed  wood  by  which  justice  cometh. 

5  The  text  does  not  mention  the  idol.     . 

6  Ps.  cxiii.  4.    Baruch  vi.  3. 

7  The  idol  shall  be  consumed :  the  idolater  shall  be  tormented  by  a  lire  never  to  be  extinguished. 

8  The  negation  is  not  in  the  text :  "wherefore  even  on  the  idols  of  the  gentiles  thei'e  shall  be  visitation  ;" 
that  is  punishment.    They  also  shall  be  visited  by  divine  justice. 

3  The  overthrow  of  idolatry  is  clearly  foretold. 

10  Tliis  was  one  of  the  sources  of  idolatry.    It  is  not  stated  to  have  been  the  primary  source. 

11  The  text  has  "  the  ruler." 


WISDOM    XIV.  433 

20.  And  the  multitude  of  men,  carried  away  by  the  beauty  of  the 
work,  took  now  for  a  god,  him  that  a  little  before  was  but  honored 
as  a  man. 

21.  And  this  was  the  occasion  of  deceiving  human  life  :  for  men 
serving  either  their  affection,^*  or  their  kings,  gave  the  incommuni- 
cable name  to  stones  and  wood. 

22.  And  it  was  not  enough  for  them  to  err  about  the  knowledge 
of  God ;  but  whereas  they  live  in  a  great  war  of  ignorance,  they 
call  so  many  and  so  great  evils  peace.^^ 

23.  For  either  they  sacrifice  their  own  children,^^  or  use  hidden 
sacrifices,  or  keep  revellings^^  full  of  madness  i^*' 

24.  So  that  now  they  neither  keep  life,  nor  marriage  undefiled ; 
but  one  killeth  another  through  envy,^^  or  grieveth  him  by  adultery : 

25.  And  all  things  are  mingled  together,  blood,  murder,  theft, 
and  dissimulation,  corruption  and  unfaithfulness,  tumults  and  perjury, 
disquieting  of  the  good, 

26.  Forgetfulness  of  God,^^  defiling  of  souls,  changing  of  nature,^^ 
disorder  in  marriage,  and  the  irregularity  of  adultery  and  unclean- 
ness. 

27.  For  the  worship  of  abominable  idols  is  the  cause,  and  the 
beginning  and  end  of  all  evil. 

28.  For  either  they  are  mad  when  they  are  merry,  or  they  pro- 
phesy lies,  or  they  live  unjustly,  or  easily  forswear  themselves. 

29.  For  whilst  they  trust  in  idols,  which  are  without  life,  though 
they  swear  amiss,  they  look  not  to  be  hurt. 

30.  But  for  two  things  they  shall  be  justly  punished,  because  they 
have  thought  not  well  of  God,  giving  heed  to  idols,  and  have  sworn 
unjustly,  in  guile  despising  justice. 

31.  For  it  is  not  the  power  of  them,  by  whom  they  swear ;  but 
the  just  vengeance  of  sinners  always  punisheth  the  transgression  of 
the  unjust. 


12  Lit.  "Calamity."    Endeavoring  to  mitigate  their  sorrow  for  the  loss  of  a  loved  child,  or  other  dear 
relative. 

13  Their  contradictory  views  concerning  the  Deity  and  divine  things  presented  a  constant  war  of 
opinions,  whilst  they  designated  as  peace  this  general  license. 

1*  Deut.  xviii.  10.    Jer.  vii.  6. 

15  The  Greek  term  means  licentious  revels,  feasting,  dancing,  and  other  excesses.    YigUias  of  the 
Vulgate  may  be  so  understood. 

16  "  Of  other  rites." 

17  Treacherously  lying  in  wait  for  him.    Probably  the  ancient  reading  of  the  Vulgate  was  per  insidias. 

18  O.  '•'  of  a  gift."    P.  "  of  good  turns."    Ingratitude.    i>ei  and  Domini  have  been  substituted  for  doni' 
w  Unnatural  crimes.    Compare  Rom.  i.  26.    2  Tim.  iii;  2. 

28 


434  WISDOM    XV. 


CHAPTER    XY. 

THE    SERVANTS    OP   GOD    PEAISE    HIM    WHO    HATH   DELIVERED    THEM   FROM    IDOLATRY  ; 
CONDEMNING   BOTH   THE    MAKERS   AND    THE   WORSHIPPERS    OF   IDOLS. 

But  Thou,  our  God,  art  gracious  and  true,  patient,  and  ordering 
all  things  in  mercy. 

2.  For  if  we  sin,  we  are  Thine,  knowing  Thy  greatness  :^  and  if 
we  sin  not,^  we  know  that  we  are  counted  with  Thee. 

3.  For  to  know  Thee,  is  perfect  justice :  and  to  know  Thy 
justice,^  and  Thy  power,  is  the  root  of  immortality. 

4.  For  the  mischievous  invention  of  men  hath  not  deceived  us, 
nor  the  shadow  of  a  picture,  a  fruitless  labor,  a  graven  figure  with 
divers  colors, 

5.  The  sight  whereof  enticeth  the  fool  to  lust  after  it  i^  and  he 
loveth  the  lifeless  figure  of  a  dead  image. 

6.  The  lovers  of  evil  things  deserve  to  have  no  better  things  to 
trust  in,  both  they  that  make  them,  and  they  that  love  them,  and 
they  that  worship  them. 

7.  The  potter^  also  tempering  soft  earth,  with  labor  fashioneth 
every  vessel  for  our  service :  and  of  the  same  clay  he  maketh  both 
vessels  that  are  for  clean  uses,  and  likewise  such  as  serve  to  the 
contrary :  but  what  is  the  use  of  these  vessels,  the  potter  is  the 
judge. 

8.  And  of  the  same  clay  by  a  vain  labor  he  maketh  a  god,  he 
who  a  little  before  was  made  of  earth  himself,  and  a  little  after 
returneth  to  the  same  out  of  which  he  was  taken,  when  his  life 
which  was  lent  him,  shall  be  called  for  again. 

9.  But  his  care  is,  not  that  he  shall  labor,  nor  that  his  life  is 
short ;  but  he  striveth  with  the  goldsmiths  and  silversmiths :  and  he 
endeavoreth  to  do  like  the  workers  in  brass ;  and  counteth  it  a 
glory  to  make  vain  things. 

10. .  For  his  heart  is  ashes,  and  his  hope  vain  earth,  and  his  life 
more  base  than  clay : 


1  strength,  power. 

2  P,  "But  we  will  not  sin,  Jtnowing  that  we  are  counted  Thine"— as  Thy  servants. 
8  «  Justice"  is  not  in  the  text. 

*  "The  sight  of  which  comes  to  fools  for  a  reproach."    P.  "The  sight  whereof  enticed  fools  to  lust 
er  it."  6  Rom.  ix.  21. 


WISDOM    XVI.  435 

11.  Forasmuch  as  he  knew  not  his  Maker,  and  Him  that  inspired 
into  him  an  active  soul,  and  that  breathed  into  him  a  living  spirit. 

12.  Yea,  and  they  have  counted  our  life  a  pastime,  and  the 
business  of  life  to  be  gain,  and  that  we  must  be  getting  every  way, 
even  out  of  evil. 

13.  FoV  that  marf  knoweth  that  he  offendeth  above  all  others,  who 
of  earthly  matter  maketh  brittle  vessels,  and  graven  gods. 

14.  But  all  the  enemies  of  Thy  people  that  hold  them  in 
subjection,  are  foolish,  and  unhappy,^  and  proud  beyond  measure  'J 

15.  For  they  have  esteemed  as  gods  all  the  idols  of  the  heathens, 
which  neither  have  the  use  of  eyes^  to  see,  nor  noses  to  draw  breath, 
nor  ears  to  hear,  nor  fingers  of  hands  to  handle,  and  their  feet  are 
slow  to  walk. 

16.  For  man  made  them :  and  he  that  borroweth  his  own  breath, 
fashioned  them.     For  no  man  can  make  a  god  like  to  himself. 

17.  For  being  mortal  himself,  he  formeth  a  dead  thing  with  his 
wicked  hands.  For  he  is  better  than  they  whom  he  worshippeth ; 
because  he  indeed  liveth,^  though  he  be  mortal,^^  but  they  never. 

18.  Moreover,  they  worship  also  the  vilest  animals :  for  some  things 
without  sense  compared  with  others  are  worse. 

19.  Yea,  neither  by  sight  can  any  man  see  good  of  these  beasts. 
But  they  have  fled  from  the  praise  of  God,  and  from  His  blessing. ^^ 


CHAPTER    XYI. 

qod's  different  dealings  with  the  kgtptians,  and  with  his  own  people. 

For  these  things,  and  by  the  like  things  to  these,  they  were 
worthily  punished,  and  were  destroyed  by  a  multitude  of  beasts.^ 

2.  Instead  of  which  punishment,  dealing  well  with  Thy  people, 
Thou  gavest  them  their  desire  of  delicious  food,^  of  a  new  taste, 
preparing  for  them  quails  for  their  meat : 


fl  p.  "  Are  more  miserable  than  very  babes."    The  weakness  of  idolaters  is  thereby  expressed,  who 
Imagine  idols  to  be  gods,  as  young  children  take  statues  to  be  men. 

7  This  clause  is  wanting  in  the  text. 

8  Ps.  cxiii.  5 :  cxxxiv,  16. 

»  The  verb  is  used  to  express  his  actual  life. 

W  This  clause  is  not  in  the  text.    It  was  already  expressed  at  the  commencement  of  the  verse. 
11  Serpents,  accursed  of  God,  were  objects  of  worship. 

1  The  Egyptians  were  annoyed  by  a  variety  of  animals.  ^  Numbers  xi.  31. 


436  WISDOM    XVI. 

3.  To  the  end  that  they^  indeed  desiring  food,  by  means  of  those 
things  that  were  shown  and  sent  among  them,^  might  loathe  even  that- 
which  was  necessary  to  satisfy  their  desire.^     But  these^  after  suffer- 
ing want  for  a  short  time,  tasted  a  new  meat. 

4.  For  it  was  requisite  that  inevitable  destruction  should  come 
upon  them  that  exercised  tyranny :  but  to  the^  it  should  only  be 
shown  how  their  enemies  were  destroyed. 

5.  For  when  the  fierce  rage  of  beasts  came  upon  these'',  they  were 
destroyed  with  the  stings  of  crooked  serpents. 

6.  But  Thy  wrath  endured  not  forever ;  but  they  were  troubled 
for  a  short  time  for  their  correction,  having  a  sign  of  salvation^  to 
put  them  in  remembrance  of  the  commandment  of  Thy  law. 

7.  For  he  that  turned  to  it,  was  not  healed  by  that  which  he  saw, 
but  by  Thee  the  Saviour  of  all.® 

8.  And  in  this  Thou  didst  show  to  our  enemies,  that  it  is  Thou  Avho 
deliverest  from  all  evil. 

9.  For  the  bitings  of  locusts,^*^  and  of  flies  killed  them  :  and  there 
was  found  no  remedy  for  their  life  :  because  they  were  worthy  to  be 
destroyed  by  such  things. 

10.  But  not  even  the  teeth  of  venomous  dragons  overcame  Thy 
children :  for  Thy  mercy  came,  and  healed  them. 

11.  For  they  were  stung^^  that  they  might  remember  Thy  words 
and  they  were  quickly  healed,  lest  falling  into  deep  forgetfulness, 
they  might  not  be  able  to  use  Thy  help. 

12.  For  it  was  neither  herb,  nor  mollifying  plaster  that  healed 
them,  but  Thy  word,  0  Lord,  which  healeth  all  things. 

13.  For  Thou,  0  Lord,  hast^^  power  of  life  and  death,  and  leadest 
down  to  the  gates  of  death,^^  and  bringest  back  again : 


3  The  Egyptians. 

*  P.  For  the  uglj-  siglit  of  the  beasts. 

5  Ordinary  food. 

0  The  Israelites. 

7  Numbers  xxi.  6. 

8  The  brazen  serpent,  by  looking  on  which,  those  who  had  been  bitten  by  serpents,  were  cured. 

0  This  may  bo  referred  even  to  God  the  Father  :  but  it  is  specially  applicable  to  the  Son,  who  having 
assumed  the  nature  of  man,  accomplished  the  work  of  our  salvation.  As  at  the  time  of  the  events  in  the 
desert  He  had  not  taken  flesh,  He  can  only  be  said  to  have  cured  the  bite  of  the  serpent,  in  union  with 
the  Father  and  the  Holy  Spirit,  the  work  being  common  to  the  Godhead.  The  foresight  of  His  sufferings 
on  the  cross  was  doubtless  this  motive  for  this  exercise  of  divine  power  and  mercy. 

10  Exod.  viii.  24 :  X.  4.    Apoc.  ix.  7. 

11  The  Greek  term  means  stung,  bitten.    Examinahantur  in  the  Vulgate  may  have  a  similar  force. 

12  Deut.  xxxil.  39.    1  Kings  ii.  6.    Tobias  xiii.  2. 

13  "Hell."  a(5y"  The  region  of  the  departed.  This  term  is  used  by  the  Septuagint,  and  the  writers  of 
the  New  Testament  in  this  sense.  It  has  no  necessary  connection  with  the  flibles  of  Tluto,  to  whom  the 
name  was  sometimes  given. 


WISDOM    XVI.  437 

14.  A  man  indeed  killeth  througli  malice ;  and  when  the  spirit  is 
gone  forth,  it  shall  not  return  ;  neither  shall  he  call  back  the  soul 
that  is  received : 

15.  But  it  is  impossible  to  escape  Thj  hand. 

16.  For  the  wicked  that  denied  to  know  Thee,  were  scourged  bj 
the  strength  of  Thy  arm,  being  persecuted  by  strange  waters,  and 
hail,^^  and  rain,  and  consumed  by  fire. 

17.  And  which  was  wonderful,  in  water,  which  extinguisheth  all 
things,^^  the  fire  had  more  force  r^*'  for  the  world^''  fighteth  for  the 
just. 

18.  For  at  one  time,  the  fire  was  mitigated,  that  the  beasts  which 
w^ere  sent  against  the  wicked  might  not  be  burnt ;  but  that  they^ 
might  see  and  perceive  that  they  were  punished^^  by  the  judgment 
of  God. 

19.  And  at  another  time  the  fire,  above  its  own  power,  burnt  in 
the  midst  of  water,  to  destroy  the  fruits  of  a  wicked  land. 

20.  Instead  of  which  things  Thou  didst  feed  Thy  people  with  the 
food  of  angels,  and  gavest  them  bread  from  heaven  prepared 
without  labor ;  having  in  it  all  that  is  delicious,  and  the  sweetness 
of  every  taste.^ 

21.  For  Thy  sustenanee^^  showed  Thy  sweetness  to  Thy  children, 
and  serving  every  man's  will,  it  was  turned  to  what  every  man 
liked.22 

22.  But  snow  and  ice  endured  the  force  of  fire,  and  melted  not  :^ 
that  they  might  know  that  fire,  burning  in  the  hail,  and  flashing  in 
the  raiuy  destroyed  the  fruits  of  the  enemies. 

23.  But  this  same  again,  that  the  just  might  be  nourished,  did 
even  forget  its  own  strength. 

24.  For  the  creature  serving  Thee  the  Creator,  is  made  fierce 
against  the  unjust  for  their  punishment ;  and  abateth  its  strength 
for  the  benefit  of  them  that  trust  in  Thee. 


1*  Exod.  ix.  23. 

15  From  which  there  was  no  escape. 

10  When  it  raged  v/ith  the  haiJ  throughout  Egypt.    Exod.  is. 

17  The  elements  as  instruments  of  divine  justice. 

18  The  Egj'ptians. 

19  Driven  forward. 

20  Exod.  xvi.  15.  Numbers  xi.  7.  Ps.  Ixxvii.  25.  John  vi.  31.  Extraordinary  sweetness.  This  was 
only  for  the  well  disposed.    The  others  declared  themselves  disgHsted  with  it. 

21  The  sustenance  which  Thou  gavest. 

22  This  may  mean,  that  it  satisfied  the  appetite  and  taste  of  the  Israelites  generally. 

23  Exod.  ix.  24.  The  fire  took  effect  on  the  persons  and  possessions  of  the  Egyptians,  despite  of  every 
obstacle  presented  by  hail  and  ice,  and  yet  did  not  injure  the  Israelites,  or  their  cattle,  or  the  manna  in. 
the  desert. 


AVISDOM      XVII. 

25.  Therefore  even  then  it  was  transformed  into  all  things,  and 
was  obedient  to  Thy  grace  that  nourisheth  all,  according  to  the  will 
of  them  that  desired  it  of  Thee : 

26.  That  Thy  children,  0  Lord,  whom  Thou  lovedst,  might  know 
that  it  is  not  the  growing  of  fruits  that  nourisheth  men,  but  Thy 
word  preserveth  them  that  believe  in  Thee.^^ 

27.  For  that  which  could  not  be  destroyed  by  fire,  being  warmed 
with  a  little  sun-beam  presently  melted  away : 

28.  That  it  might  be  known  to  all,  that  we  ought  to  rise  befor© 
the  sun  to  bless  Thee,^^  and  adore  Thee  at  the  dawning  of  the  light. 

29.  For  the  hope  of  the  unthankful  shall  melt  away  as  the 
winter's  ice,  and  shall  run  off  as  unprofitable  water. 


CHAPTER    XYII. 


THE    EGYPTIAN   DARKKESS. 


For  Thy  judgments,  0  Lord,  are  great ;  and  Thy  words^  cannot 
be  expressed :  therefore  undisciplined  souls  have  erred. 

2.  For  while  the  wicked  thought  to  be  able  to  tyrannize^  over  the 
holy  nation,  they  themselves  being  fettered  with  the  bonds  of 
darkness,  and  a  long  night,^  shut  up  in  their  houses,  lay  fugitives^ 
from  the  eternal  providence. 

3.  And  while  they  thought  to  lie  hid  in  their  obscure  sins,  they 
were  scattered  under  a  dark  veil  of  forgetfulness,  being  horribly 
afraid,  and  troubled  with  exceeding  great  astonishment.^ 

4.  For  neither  did  the  den^  that  held  them,  keep  them  from  fear : 
for  noises  coming  down  troubled  them :  and  sad  visions  appearing 
to  them,''  afirighted  them. 


24  Deut.  viii.  3.    Matt.  iv.  4. 

26  Lit.    "For  thy  eucharist."   The  term  Bignifies  thanksgiving,  but  the  typical  reference  to  the  Divine 
Sacrament  appears  to  be  intimated. 

1  «  Thy  words,"  are  not  in  the  text,  which  refers  both  adjectives  ta  judgments. 

2  To  continue  their  oppressive  rule.    The  Greek  and  Latin  terms  express  tyranny. 
8  Exod.  X.  23. 

4  Endeavoring  in  vain  to  escape  from  the  punishment  awarded  by  God,  whose  providence  overrules 
the  devices  of  men. 

6  Lit.    "  Troubled  with  spectres." 

6  Wliither  they  fled. 

7  "With  frightful  countenances." 


WISDOM    XVII.  439 

5.  And  no  power  of  fire  could  give  them  light :  neither  could  the 
bright  flames  of  the  stars  enlighten  that  horrible  night. 

6.  But  there  appeared  to  them  a  sudden  fire,^  very  dreadful :  and 
being  struck  with  the  fear  of  that  face  which  was  not  seen,^  they 
thought  the  things  which  they  saw  to  be  worse : 

7.  And  the  delusions  of  their  magic  art  were  put  down  ;^^  and 
their  boasting  of  wisdom  was  reproachfully  rebuked. 

8.  For  they  who  promised  to  drive  away  fears  and  troubles  from 
a  sick  soul,  were  sick  themselves  of  a  fear  worthy  to  be  laughed  at. 

9.  For  though  no  terrible  thing  disturbed  them,  yet  being  scared 
with  the  passing  by  of  beasts,  and  hissing  of  serpents,  they  died  for 
fear ;  and  denying  that  they  saw  the  air,"  which  could  by  no  means 
be  avoided. 

10.  For  whereas  wickedness  is  fearful,  it  beareth  witness  of  its 
condemnation;^^  for  being  pressed  with  conscience^^  always  fore- 
casteth  grievous  things. 

11.  For  fear  is  nothing  else  but  a  yielding  up  of  the  succors  of 
reason.^^ 

12.  And  while  there  is  less  expectation  from  within,  the  greater 
doth  it  count  the  ignorance  of  that  cause  which  bringeth  the 
torment.^^ 

13.  But  they  that  during  that  night,  truly  intolerable,^^  and  which 
came  upon  them  from  the  lowest  and  deepest  hell,^^  slept  the  same 
sleep, 

14.  Were  sometimes  molested  with  the  fear  of  monsters,  some- 
times fainted  away,  their  soul  failing  them :  for  a  sudden  and  un- 
looked-for fear  was  come  upon  them.^^ 

8  A  burning  pile,  -without  any  apparent  cause  of  the  fire. 

9  Of  the  invisible  author  of  their  punishment.  Others  understand  it  of  the  terrific  objects  which 
were  not  fully  discerned,  and  which  were  on  that  account  thought  to  be  more  frightful  than  they  were 
in  reality. 

10  Exod.  vii.  22 :  viii.  7.    The  magicians  could  afford  them  no  relief. 

11  They  were  unwilling  to  look  or  breathe  the  air. 

12  The  fears  of  the  wicked  betray  their  remorse,  and  their  consciousness  that  they  deserve  condem- 
nation. 

13  From  the  Greek  it  is  manifest  that  conscience  is  in  the  dative  case. 

1*  Such  fear  supposes  that  a  man  finds  no  resource  in  the  reflections  of  his  own  mind,  not  being  sup- 
ported by  a  consciousness  of  rectitude. 

15  When  there  is  no  internal  ground  of  hope,  the  torture  of  mind  is  increased,  in  the  ignorance  of  the 
cause  of  suffering- 
is  The  night  in  which  the  first-born  of  the  Egyptians  were  slain.    The  epithet  given  it  which  it  literally 
means  "  impossible ;"  is  explained  by  the  translator  in  the  following  words.    "  Intolerable  "  is  used  by 
Martini.  ! 

17  P.  "  Out  of  the  bottoms  of  inevitable  hell."  The  translator  has  rendered  this  phrase  :  "lowest  and 
deepest  hell,"  as  it  were  impossible  to  be  fathomed.  That  night  of  calamity  is  presented  as  emanating 
from  the  lowest  abyss. 

18  Their  frightful  dreams  and  fears  on  wakening  are  described. 


440  WISDOM      XVIII. 

15.  Moreover,  if  any  of  them  had  fallen  down,  he  was  kept  shut 
up  in  prison  without  iron  bars. 

16.  For  if  any  one  were  a  husbandman,  or  a  shepherd,  or  a  laborer 
in  the  field,  and  was  suddenly  overtaken,  he  endured  a  necessity 
from  which  he  could  not  fly. 

17.  For  they  were  all  bound  together  with  one  chain  of  darkness. 
Whether  it  were  a  whistling  wind,  or  the  melodious  voice  of  birds 
among  the  spreading  branches  of  trees,  or  a  fall  of  water  running 
down  with  violence. 

18.  Or  the  mighty  noise  of  stones  tumbling  down,  or  the  running 
that  could  not  be  seen  of  beasts  playing  together,  or  the  roaring 
voice  of  wild  beasts,  or  a  rebounding  echo  from  the  highest^^  moun- 
tains ;  these  things  made  them  swoon  for  fear. 

19.  For  the  whole  world  was  enlightened  with  a  clear  light ;  and 
none  were  hindered  in  their  labors. 

20.  But  over  them  only  was  spread  a  heavy  night,  an  image  of 
that  darkness  wiiich  was  to  come  upon  them.  But  they  were  to 
themselves  more  grievous  than  the  darkness. 


CHAPTER    XVIII. 

THE    SLAUGHTER   OF   THE      FIRST-BORN    IN   EGYPT:    THE    EFFICACY     OF   AARON'S     INTER- 
CESSION,   IN    THE    SEDITION   ON    OCCASION    OF   CORE, 

But  Thy  saints^  had  a  very  great  light;  and  they  heard  their 
voice  indeed,^  but  did  not  see  their  shape.  And  because  they  also 
did  not^  suffer  the  same  things,  they  glorified  Thee  -J 

2.  And  they  that  before  had  been  wronged,  gave  thanks,  because 
they  were  not  hurt  now  f  and  asked  as  a  favor  to  put  off  retaliation.^ 


»  G.  "  Hollowest." 
»  Exod.  X.  23: 

2  The  Israelites  heard  the  noise  of  the  Egyptians,  when  attacked  by  fierce  animals,  which  however, 
the  Israelites  did  not  see,  so  that  they  were  free  from  a  horrific  spectacle.  Some  explain  it  of  the 
Egyptians,  who  heard  the  voice  of  the  neighboring  Israelites,  without  being  able  to  discern  them. 

3  The  negation  is  not  in  the  Vatican  manuscript  which  reads:  ovv  "therefore;"  whilst  the  Alexandria 
has  ov  "not."  According  to  this  reading,  the  Israelites  felt  happy  in  knowing  the  sufferings  which 
the  Egyptians  justly  underwent.  According  to  the  Vulgate  reading,  they  felt  happy  because  they 
themselves  were  not  subjected  to  such  sufferings.  Others  understand  it  tliat  the  Egyptians  dechired  the 
Israelites  happy  in  not  suffering. 

*  The  pronoun  is  not  in  the  text.    The  verb  signifies  to  esteem  happy. 

6  P.  "For  that  they  did  not  hurt  them  now,  of  whom  they  had  been  wronged  before  they  thanked 
them,"  that  is,  the  Egyptians  were  thankful  that  the  Israelites  did  not  add  to  their  sufferings,  by  nets  of 
vengeance  for  previous  wrongs. 

c  P.  '•'  And  besought  pardon  for  that  they  had  been  enemies  ;"  the  Greek  verb  bears  this  meaning. 
2  Macch.  iii.  4. 


WISDOM      XVIII.  441 

3.  Therefore^  tliey  received  a  burning  pillar  of  fire  for  a  guide  of 
the  way  which  they^  knew  not ;  and  Thou  gavest  them  a  harmless 
sun^  for  the  journey. ^^ 

4.  The  others  indeed  were  worthy  to  be  deprived  of  light,  and 
imprisoned  in  darkness,  who  kept  Thy  children  shut  up,  by  whom 
the  pure  light  of  the  law  was  to  be  given  to  the  world. 

5.  And  whereas  they  thought^^  to  kill  the  babes  of  the  just :  one 
child^^  being  cast  forth,  and  saved,  to  reprove  them.  Thou  tookest 
away  a  multitude  of  their  children,  and  destroyedst  them  altogether^^ 
in  a  mighty  water. 

6.  For  that  night  was  known  before  by  our  fathers,  that  assuredly 
knowing  what  oaths  they  had  trusted  to,  they  might  be  of  better 
courage. 

7.  So  the  salvation  of  the  just,  and  destruction  of  the  unjust  was 
expected^*  hj  Thy  people. 

8.  For  as  Thou  didst  punish  the  adversaries ;  so  Thou  didst  also 
encourage  and  glorify  us^ 

9.  For  the  just  children  of  good  men  were  offering  sacrifice 
secretly  :^^  and  they  unanimously  ordered  a  law  of  justice  ;^^  that 
the  just  should  receive  both  good  and  eviP^  alike,  singing  now  the 
praises  of  the  fathers.^^ 

10.  But  on  the  other  side  there  sounded  ah  ill-according  cry  of 
the  enemies :  and  a  lamentable  mourning  was  heard  for  th-e  children 
that  were  bewailed. 

11.  And  tho  servant  suffered  tbe  same  punishment  as  the  ma&ter,^* 
and  a  common  man  suffered  in  like  manner  as  the  king. 


'  "  Instead  of  which :"  whilst  the  Egyptians  suffered,  the  Israelites  were  favored- 

8  The  Israelites.    Exod.  xiv.  24.    Ps.  Ixxvii.  1-4.  civ.  39. 

9  Light  resembling  the  sun  in  brilliancy,  but  not  too  dazzling,  or  burning. 

10  The  Greek  words  signify :  a  precious  or  happy  pilgrimage.  The  term  Boni  liospitii,  as  used  by  tbe 
Vulgate,  may  admit  of  this  interpretation.    P.  "an  harmless  sun  to  entertain  them  honorablj'." 

11  Exod.  i.  16- 

12  Moses.    Exod.  ii.  3. 

13  Exod.  xiv.  27, 

1*  The  destruction  of  the  Egyptians  was  an  act  of  fhror  to  the  Israelites,  since  it  secured  their  escape, 
and  avenged  their  wrongs.  The  Greek  verb  implies  expectation,  as  also  acceptanca.  The  people  relying 
on  the  prd^nises  of  God,  looked  forward  to  their  fulfillment. 

15  By  immolating  the  passover. 

16  Lit.    "  Of  the  Doity :"  prescribing  the  worship  of  the  true  God. 
IT  Lit.    "Dangers." 

18  It  may  also  be  rendered :  "the  fathers  singing  now  praises  beforehand."  It  behoved  them  to  praise 
God  for  His  mercies  and  judgments,  which  were  to  continue  to  be  celebrated  by  their  remotest  posterity 
They  remembered  on  that  occasion  their  fathers,  to  whom  the  promises  were  made,  and  they  celebrated 
their  praise.  Grotius  remarks  that  the  Christians  in  celebrating  the  praises  of  the  apostles  and  martyrs, 
imitated  the  Jews,  who  were  wont  to  celebrate  the  memory  of  their  fathers. 

19  Exod.  xii.  29. 


442  WISDOM    XVIII. 

12.  So  all  alike  had  innumerable  dead,  with  one  kind  of  death. 
Neither  were  the  living  sufficient  to  bury  them :  for  in  one  moment 
the  noblest  offspring  of  them  were  destroyed. 

13.  For  whereas  they  would  not  believe  any  thing  before  by 
reason  of  the  enchantments,^*^  then  first,  upon  the  destruction  of  the 
first-born,  they  acknowledged  the  people  to  be^^  of  God. 

14.  For  while  all  things  were  in  quiet  silence,  and  the  night  was 
in  the  midst  of  her  course, 

15.  Thy  almighty  word^^  leapt  down  from  heaven  from  Thy  royal 
throne,  as  a  fierce  conqueror  into  the  midst  of  the  land  of 
destruction, 

16.  As  a.  sharp  sword  carrying  Thy  unfeigned^  commandment : 
and  stood,  and  filled  all  things  with  death,  and  standing  on  the  earth 
reached  even  to  heaven.^^ 

17.  Then  suddenly  visions  of  evil  dreams  troubled  them,  and 
fears  unlooked-for  came  upon  them. 

18.  And  one  thrown  here,  another  there,  half  dead,  showed  the 
cause  of  his  death. 

19.  For  the  visions^*  that  troubled  them  foreshowed  these 
things,  lest  they  should  perish,  and  not  know  why  they  suffered 
these  evils. 

20.  But  the  just^''  also  were  afterwards  touched  by  an  assault  of 
death;  and  there  was  a  disturbance  of  the  multitude  in  the 
wilderness :  but  Thy  wrath  did  not  long  continue. 

21.  For  a  blameless  man^^  made  haste  to  pray  for  the  people,^^ 
bringing  forth  the  shield^^  of  his  ministry,  prayer,  and  by  incense 
making  supplication,  withstood  the  wrath,  and  put  an  end  to  the 
calamity,  showing  that  he  was  Thy  servant. 

22.  And  he  overcame  the  disturbance,  not  by  strength  of  body, 
nor   with   force  of  arms:  but  with  a  word   he  subdued^*^  him   that 


20  Of  the  magicians  who  opposed  Moses. 

21  Lit.    "The  son."    The  whole  nation  is  sometimes  called  by  this  namo.    Exod.  iv.  21,  23.    Oseexi.l. 

23  The  divine  decree  is  personified. 

28  Absolute.  • 

24  This  representation  of  the  destroying  angel  executing  the  divino  decree  gives  a  high  idea  of  his 
power  and  majesty. 

25  Lit.    "Dreams."  • 

26  The  Israelites  are  so  called,  even  when  they  fell  away. 

27  Aaron.    Numbers  xvi.  46.  , 

28  "  Hastening  fought."    The  high  priest  is  represented  under  the  figure  of  a  combatant. 

29  Armor. 

30  This  is  a  bold  expression,  which  serves  to  mark  the  force  of  prayer  to  disarm  divine  justice.    It 
may  be  referred  to  the  destroying  angel. 


WISDOM      XIX 


443 


punished   them,   alleging  the  oaths  and   cotenant  made  with  the 
fathers. 

23.  For  when  they  were  now  fallen  down  dead  by  heaps  one  upon 
another,  he  stood  between,  and  stayed  the  assault,  and  cut  off  the 
way^^  to  the  living. 

24.  For  in  the  priestly  robe^^  which  he  wore,  was  the  whole  world : 
and  in  the  four  rows  of  the  stones^  the  glory  of  the  fathers  was 
graven  :^  and  Thy  majesty  was  written  upon  the  diadem  of  his 
head. 

25.  And  to  these  the  destroyer  gave  place,  and  was  afraid^  of 
them :  for  the  proof  only  of  wrath  was  enough. 


CHAPTER    XIX. 

WHY   GOD    SHOWED   NO   MEKCY   TO    THE    EGYPTIANS.       HIS    FAVOR   TO     THE   ISRAELITES. 

ALL  CREATURES    OBEY   GOD'S    ORDERS   FOR   THE    SERVICE    OF   THE    GOOD, 

AND    THE   PUNISHMENT   OF   THE   WICKED. 

But  as  to  the  wicked,  even  to  the  end  wrath  without  mercy  came 
upon  them.     For  He^  knew  before  also  what  they  would  do. 

2.  For  when  they  had  given  them  leave  to  depart,  and  had  sent 
them  away  with  great  care,  they  repented  and  pursued  after  them. 

3.  For  whilst  they  were  yet  mourning,  and  lamenting  at  the  graves 
of  the  dead,  they  took  up  another  foolish  device  ;^  and  pursued  as 
fugitives  those  whom  they  had  pressed  to  be  gone : 

4.  For  a  meet  necessity  brought  them  to  this  end :  and  they  lost 
the  remembrance  of  those  things  which  had  happened,  that  their 
punishment  might  fill  up  what  was  wanting  to  their  torments : 

5.  And  that  Thy  people  might  wonderfully  pass  through;  but 
they^  might  find  a  strange  death. 

6.  For  every  creature  according  to  its  kind  was  fashioned  again 
as  from  the  beginning,^  obeying  Thy  commandments,  that  Thy  chil- 
dren might  be  kept  without  hurt. 

81  PreTented  the  further  advances  of  the  angel.  « 

32  Exod.^xviii.  6. 

33  Represented. 

3^  The  heads  of  the  tribes  were  named. 

35  The  manuscripts  used  in  the  Polyglott  of  Alcala,  has  the  singular :  the  Vatican  has  the  plural. 

1  God. 

2  Exod.  xiv.  6. 

*  The  Egyptians.  ■*  Its  nature  seemed  changed. 


444  wi  s  D  0  M    XIX. 

7.  For  a  cloud  overshadowed  their  camp ;  and  where  water  was 
before,  dry  land  appeared ;  and  in  the  Red  sea  a  way  without  hind- 
rance, and  out  of  the  great  deep  a  springing  field  :^ 

8.  Through  which  all  the  nation  passed  which  was  protected  with 
Thy  hand,  seeing  Thy  miracles  and  wonders. 

9.  For  they  fed  on  their  food  like  horses  f  and  they  skipped  like 
lambs,  praising  Thee,  0  Lord,  who  hadst  delivered  them. 

10.  For  they  were  yet  mindful  of  those  things  which  had  been 
done  in  the  time  of  their  sojourning,  how  the  ground  brought  forth 
flies  instead  of  cattle,  and  how  the  river  cast  up  a  multitude  of  frogs 
instead  of  fishes. 

11.  And  at  length  they  saw  a  new  kind  of  birds,''  when  being  led 
by  their  appetite  they  asked  for  delicate  meats. 

12.  For  to  satisfy  their  desire,  the  quail  came  up  to  them  from 
the  sea ;  and  punishments  came  upon  the  sinners,  not  without  fore- 
going signs^  by  the  force  of  thunders :  for  they  suffered  justly 
according  to  their  own  wickedness.  • 

13.  For  they  exercised  a  more  detestable  inhospitality :  others 
indeed^  vfould  not  receive  unknown  strangers,  but  these  brought  into 
bondage  their  guests  that  had  deserved  w^ell  of  them. 

14.  And  not  only  so,  but  their  punishment  will  be  different  :^^  for 
they  unwillingly  received  the  strangers. 

15.  But  these  grievously  afilicted  them  whom  they  had  received 
with  joy,  and  who  lived  under  the  same  laws. 

16.  But  they  were  struck  with  blindness :  as  those  others  were 
at  the  doors  of  the  just  man,  when  they  were  covered  with  sudden 
darkness,  and  every  one  sought  the  passage  of  his  own  door." 

17.  For  while^^  the  elements  are  changed  in  themselves  as  in  an 
instrument  the  sound  of  the  quality  is  changed,^^  yet  all  keep  their 
sound:  which  may  clearly  be  perceived  by  the  very  sight. 


5  It  is  said  that  the  bed  of  the  Red  sea  is  sandy,  with  herbage  of  various  kinds  springing  up  here 
and  therfr.    On  the  separation  of  the  waters,  it  appeared  like  a  field. 

6  Enjoying  excellent  pasture.  ^^  Exod.  xvi.  13.    Numb.  xi.  31.    Supra  xvi,  2. 
8  In  Egypt.                   9  The  men  of  Sodom. 

10  It  may  bo  rendered:  "  what  shall  be  their  punishment?"'  The  term  ImcrKoirri,  which  the  Vul. 
gate  translates  respectus,  means  in  this  book,  punishment,  or  severe  visitation.  Tlie  destruction  of  the 
Sodomites  was  for  their  licentiousness,  accompanied  with  a  violation  of  the  rights  of  hospitality,  to 
strangers  who  had  come  among  them  without  invitation.  The  Egyptians,  through  their  sovereign,  had 
invited  the  Israelites  to  sojourn  among  them,  and  received  them  with  joy:  yet  afterwards  they  cruelly 
oppressed  them,  notwithstanding  their  peaceable  conduct  and  iwcful  labor.  n  Gen.  xix.  11. 

12  « 'While"  is  not  in  the  text,  which  may  be  translated.  "  For  by  themselves  the  elements  being 
changed,  still  remain  in  harmony,  as  the  chords  of  an  instrument  change  the  name  of  the  tune. 

13  The  text  and  Vulgate  are  of  somewhat  dilBcult  construction:  but  the  meaning  seems  clear.  As 
the  chords  of  a  musical  instrument  vary  its  sound  according  to  the  manner  in  which  they  are  touched, 
whilst  the  instrument  is  the  same,  so  the  elements  are  employed  by  the  Creator  for  a  variety  of  objects, 
without  changing  their  nature. 


WISDOM    XIX.  445 

18.  For  the  things  of  the  land  were  turned  into  things  of  the 
water :  and  the  things  that  before  swam  in  the  water  passed  upon 
the  land. 

19.  The  fire  had  power  in  water  above  its  own  virtue ;  and  the 
water  forgot  its  quenching  nature.^^ 

20.  On  the  other  side,  the  flames  wasted  not  the  flesh  of  corrupt- 
ible animals  walking  therein  ;^^  neither  didthey  melt  that  good  food,^^ 
which  was  apt  to  melt  as  ice.  For  in  all  things  Thou  didst  magnify 
Thy  people,  0  Lord,  and  didst  honor  them,  and  didst  not  despise 
them,  but  didst  assist  them  at  all  times,  andjn  every  place. 


1*  This  regards  the  various  plagnes  of  Egypt.  The  land  animals  probably  plunged  in  the  water  to 
relieve  their  thirst,  or  escape  the  flames :  the  frogs  came  forth  to  infest  the  houses. 

15  Animals  sent  to  punish  the  Egyptians  appear  to  have  been  divinely  protected  fromthe  flames  which 
consumed  the  sinful  nation. 

16  The  text  calls  it  ambrosial,  which  term  is  borrowed  from  the  classic  writers  of  Greece,  who  employed 
it  to  express  the  food  of  the  celestial  deities.  The  sacred  writer  uses  it  to  designate  the  manna,  that  fell 
down  as  from  heaven,  which  is  called  the  food  of  angels. 


ECCLESIASTICUS. 


INTRODUCTION. 


This  book  is  called  Ecclesiasticus,  probably  with  reference  to  the 
book  of  Ecclesiastes,  as  having  the  same  object ;  namely  to  inculcate 
moral  maxims,  and  expose  the  vanity  of  human  pursuits.  In  Greek 
it  is  styled  "the  Wisdom  of  Sirach,"  to  distinguish  it  from  the 
works  of  Solomon,  the  author  being  named  Jesus,  son  of  Sirach. — 
It  was  written  originally  in  Hebrew,  as  St.  Jerome  testifies,  and 
passed  under  the  name  of  Proverbs.  It  was  translated  into  Greek 
by  the  grand-son  of  the  writer,  in  the  most  literal  manner,  with  no 
small  detriment  to  perspicuity,  as  well  as  elegance  of  style. — 
Nothing  certain  is  known  of  the  author,  beyond  what  is  gathered 
from  the  work  itself.  It  is  thought  to  have  been  composed  about 
300  years  before  the  coming  of  our  Lord.^  The  translation  into 
Greek  was  made  under  Ptolemy  Evergetes,  probably  the  first  of 
that  name,  who  began  to  reign  247  years  before  Christ.  The  Latin 
version  is  that  of  the  ancient  Vulgate.  It  abounds  in  paraphrases, 
and  double  translations  of  the  same  words. 

The  Divine  authority  of  this  book  was  acknowledged  by  the 
early  fathers,  Clement  of  Alexandria,  Origen,  Tertullian,  Cyprian, 
and  others.  In  the  disputes  concerning  baptism  administered  by 
heretics,  a  passage  from  this  work  was  alleged  by  St.  Cyprian,  and 
subsequently  by  the  Donatists,  without  any  objection  being  made  to 
its  authority.  Betschneider  admits  that  the  fathers  generally 
quoted  it  as  Divine  Scripture.  The  doubt  which  arose  in  the  minds 
of  some,  from  its  not  being  included  in  the  Jewish  canon,  was 
dissipated  by  the  general  usage  of  the  church,  derived  from 
apostolic  tradition,  and  confirmed  by  the  decrees  of  the  councils  of 
Carthage,  Ephesus  and  Rome.     St.  Augustin  testifies  that  it  was 


1  See  Jahn,  Einltitung  Alter  Bund  vol.  ii.  6.  Kap, 

29 


450  INTRODUCTION. 

received  by  the  Church,  especially  throughout  the  West,  and  quotes 
several  passages  as  prophecies.^  The  pure  morality  which  it 
inculcates,  and  its  sublime  doctrines  are  worthy  of  its  divine  source. 
Many  passages  of  the  New  Testament  seem  to  be  modelled  on  it,  or 
to  have  reference  to  it.^  ■  • 


8  Be  Civ.  Dei  I.  xyii  c.  xx. 

3  Compare  Eccli.  ii.  18— John  xiv.  23.     Eccli.  xi,  10—1  Tim  vi.  9.    EccH.  xi.  18,  ID— Luke  xii.  IS*. 
Eccli.  xi.  16— Matt.  xix.  17.    Eccl.  xix.  11— Luke  xvl.  9.    Eccli.  xxxiii,  13— Rom.  ix.  21. 


ECCLESIASTICUS. 


THE  PROLOGUE.! 

The  knowledge  of  many  and  great  things  hath  been  shown  us  by 
the  law,  and  the  prophets,  and  others  that  have  followed  them : .  for 
which  things  Israel  is  to  be  commended  for  doctrine  and  wisdom  :: 
because  not  only  they  that  speak  must  needs  be  skillful,  but  strangers, 
also,  both  speaking  and  writing,  may  hy  their  means  become  most 
learned.  My  grandfather  Jesus,  after  he  had  much  given  himself  to 
a  diligent  reading  of  the  law,  and  the  prophets,  and  other  books, 
that  were  delivered  to  us  from  our  fathers,  had  a  mind  also  to  write 
something  himself,  pertaining  to  doctrine  and  wisdom  ;  that  such  as 
are  desirous  to  learn,  and  are  made  knowing  in  these  things,  may  be 
more  and  more  attentive  in  mind,  and  be  strengthened  to  live  accord- 
ing to  the  law.  I  entreat  you  therefore  to  come  with  benevolence, 
and  to  read  with  attention,  and  to  pard'on  us  for  those  things  where- 
in we  may  seem,  while  we  follow  the  image  of  wisdom,  to  come  short 
in  the  composition  of  words  :  for  the  Hebrew  words  have  not  the 
same  force  in  them  when  translated  into  another  tongue.  And  not 
only  these,  but  the  law  also  itself,  and  the  prophets,  and  the  rest  of 
the  books,  have  no  small  difference,  when  they  are  spoken  in  their 
own  language.^  Eor  in  the  eighth  and  thirtieth  year^  coming  into 
Egypt,  when  Ptolemy  Evergetes  was  king,  and  continuing  there  a 
long  time,  I  found  books  left  there  of  no  small  or  contemptible 
learning.  Therefore  I  thought  it  good,  and  necessary  for  me  to 
bestow  some  diligence  and  labor  to  interpret  this  book :  and  with 
much  watching  and  study  in  some  space  of  time,  I  brought  the  book 
to  an  end,  and  set  it  forth  for  the  service  of  them  that  are  willing  to 
apply  their  mind,  and  to  learn  how  they  ought  to  conduct  themselves, 
who  purpose  to  lead  their  life  according  to  the  law  of  the  Lord. 


I  This  prologue  is  contained  in  the  Greek,  but  its  divine  inspiration  ia  not  ascertained.    It  is  tho 
intrx}ductioa  to  the  translation. 

3  It  appears  that  they  had  been  already  translated  into  Greek. 

3  Probably  of  his  own  age,  neither  Evergetes  having  reigned  so  long. 


452  ECCLESIASTICUS      I. 


CHAPTER    I. 

ALL   WISDOM   IS    FBOM    GOD,    AND   IS    GIVEN   TO   THEM   THAT  FEAR   AND   LOVE   GOD. 

All  •wisdom  is  from  the  Lord  God,  and  hath  been  always  with 
Him,  and  is  before  all  time.^ 

2.  Who  hath  numbered  the  sand  of  the  sea,  and  the  drops  of  rain, 
and  the  days  of  the  world  ?^  Who  hath  measured^  the  height  of 
heaven,  and  the  breadth  of  the  earth,  and  the  depth  of  the  abyss  ?* 

3.  Who  hath  searched  out  the  wisdom  of  God  that  goeth  before 
all  things  ?* 

4.  Wisdom  hath  been  created^  before  all  things,  and  the  under- 
standing of  prudence  from  everlasting. 

5.  The  word  of  God  on  high  is  the  fountain  of  wisdom ;  and  hei* 
ways  are  everlasting  commandments. 

6.  To  whom  hath  the  root  of  wisdom  been  revealed,  and  who  hath 
known  her  wise  counsels  ? 

7.  To  whom  hath  the  discipline  of  wisdom  been  revealed  and 
made  manifest  ?  and  who  hath  understood  her  ways  ?^ 

8.  There  is  One^  most  high  Creator  Almighty,  and  a  powerful 
King,^  and  greatly  to  be  feared,  who  sitteth  upon  His  throne,  and  is 
the  God  of  dominion.^^ 

9.  He  created  her  in  the  Holy  Ghost,"  and  saw,  and  numbered 
her,  and  measured  her.^^ 

10.  And  He  poured  her  out  upon  all  His  works,  and  upon  all 
flesh  according  to  His  gift,  and  hath  given  her  to  them  that  love 
Him. 


1  3  Kings  iii.  9 :  iv.  29.  G.  P.  "  All  wisdom  cometh  from  the  Lord,  and  is  with  him  forcTer."  The 
Latin  interpreter  has  given  here  and  elsewhere  two  versions  of  one  clause.  The  introductory  veises 
resemble  the  commencement  of  the  gospel  of  St.  John. 

2  The  Greek  term  may  be  rendered  eternity. 

3  Lit.  "  Who  will  search  out,  &c." 

4  «  And  wisdom." 

5  This  sentence  is  not  in  the  text.  It  is  but  another  form  of  the  Terse  which  foJlows,  with  the  ^Tcrb 
which  precedes. 

6  Wisdom  has  existed  before  all  things,  since  it  is  an  essential  attribute  of  the  Deity.  The  creation  is 
the  power  of  God  guided  by  His  wisdom,  which  must  consequently  be  conceived  before  all  creatures.  It 
cannot  be  strictly  said  to  be  created.  The  external  manifestation  of  it  iathe  creation  of  all  things,  may 
be  meant  by  this  phrase. 

7  This  a  paraphrase  of  the  preceding  sentence. 

8  "Wise." 

9  All  these  words  are  wanting  in  the  Greek.  G.  P.  "  there  is  one  wise  and  greatly  to  be  feared,  the 
Lord  sitting  upon  His  throne." 

10  "The  Greek  connects  these  words  with  the  following  verse;"  "  The  Lord  Himself  created  her." 

11  "  In  the  Holy  Ghost"— this  clause  is  not  in  the  Greek. 

12  The  measuring  is  not  in  the  text. 


ECCLESIASTICUS      I.  453 

11.  The  fear  of  the  Lord  is  honor,  and  glory,  and  gladness,  and 
a  crown  of  joy. 

12.  The  fear  of  the  Lord  shall  delight  the  heart,  and  shall  give 
joy,  and  gladness,  and  length  of  days. 

13.  With  him  that  feareth  the  Lord,  it  shall  go  well  in  the  latter 
end,  and  in  the  day  of  his  death  he  shall  be  blessed.^^ 

14.  The  love  of  God  is  honorable  wisdom. 

15.  And  they  to  whom  she  shall  show  herself,  love  her  by  the 
sight,  and  by  the  knowledge  of  her  great  works.^* 

16.  The  fear  of  the  Lord^^  is  the  beginning  of  wisdom,  and  it  was 
created  with  the  faithful  in  the  womb  :^^  it  walketh  with  chosen 
women,  and  is  known  with  the  just  and  faithful.^^ 

17.  The  fear  of  the  Lord  is  the  religiousness  of  knowledge. 

18.  Religiousness  shall  keep  and  justify  the  heart :  it  shall  give 
joy  and  gladness. 

19.  It  shall  go  well  with  him  that  feareth  the  Lord;  and  in  the 
end  of  his  days  he  shall  be  blessed. 

20.  To  fear  God^^  is  the  fulness  of  wisdom;  and  fulness^^  is 
from  the  fruits  thereof. 

21.  She  shall  fill  all  her  house  with  her  increase,^  and  the 
storehouses  with  her  treasures." 

22.  The  fear  of  the  Lord  is  a  crown  of  wisdom,  producing^  peace 
and  perfect  health : 

23.  And  it  hath  seen,  and  numbered  her  :^  but  both  are  the  gifts 
of  God,2* 

24.  Wisdom^  shall  distribute  knowledge,  and  understanding  of 
prudence ;  and  she  exalteth  the  glory  of  them  that  hold  her  fast.^^ 


13  Q.  P.  <'He  shall  find  favor."  K  These  two  verses  are  not  in  the  Greek. 

15  Ps.  ex.  10.    Prov.  xvii.  9, 10.    "Of  God." 

IS  This  exppessioa  is  used  to  signify,  that  it  appeared  as  if  natural  to  them. 

1'  The  latter  part  of  the  verse  is  not  ia  the  text.  The  two  following  verses  are  also  wanting,  and  the 
third  is  a  repetition  of  the  thirteenth  verse  with  some  slight  changes.  Ineteadof  them  the  Greek  has: 
'•'  with  men  she  hath  piaoed  an  eternal  foundation,  and  she  will  trust  herself  to  their  seed."  The  first 
term  in  the  Greek  means  properly  to  build  a  nest,  but  it  here  means  "  to  place."  Probably  the  Hebrew 
term  has  been  mistaken  for  another.  The  meaning  of  the  text  is,  that  wisdom  has  laid  a  solid  and  lasting 
foundation  of  a  great  structtire,  by  communicating  her  maxims  to  mankind,  and  binding  herself  to 
continue  with  successive  generations. 

18  "The  Lord." 

19  The  text  expresses  ebriety,  a  figurative  way  of  declaring  the  abundance  of  wisdom. 
^  "  With  her  desires,"  the  olyect  of  her  desires.    P.  "  things  desirable. 

21  Her  fruits. 

—  "Germinating" — for  the  man  who  fears  God — causing  to  spring  up. 

23  The  fear  of  God  saw  wisdom,  that  is  discovered  her,  and  (numbered  her,)  marked  her  excellence- 
S4  Peace  and  health  are  divine  gifts.   The  last  clause  is  not  in  the  Vatican  manuscript    It  is  however 
in  the  manuscript  of  Alcala. 
*  The  noun  ia  not  repeated.  26  p. 


454  ECCLESIASTICUS      I. 

25.  The  root  of  wisdom  is  to  fear  the  Lord :  and  the  branches 
thereof  are  longlived. 

26.  In  the  treasures  of  wisdom  is  understanding,  and  religious 
knowledge  :  ,but  to  sinners  wisdom  is  an  abomination. 

27.  The  fear  of  the  Lord  driveth  out  sin  :^^ 

28.  For  he  that  is  without  fear^^  cannot  be  justified:  for  the 
wrath  of  his  high  spirits  is  his  ruin. 

29.  A  patient  man  shall  bear  for  a  time :  and  afterwards  joy 
shall  be  restored  to  him. 

30.  A  sensible  man  will  hide^^  his  words  for  a  time :  and  the  lips 
of  many'^  shall  declare  his  wisdom. 

31.  In  the  treasures  of  wisdom  is  the  instruction  of  discipline  :^^ 

32.  But  the  worship  of  God  is  an  abomination  to  a  sinner. 

33.  Son,^^  if  thou  desire  wisdom,  keep  justice,^  and  God  will  give 
her  to  thee. 

34.  For  the  fear  of  the  Lord  is- wisdom  and  discipline:  and  that 
which  is  agreeable  to  Him, 

35.  Is  faith,  and  meekness :  and  He  will  fill  up  his  treasures.^ 

36.  Distrust  not  the  fear  of  the  Lord  ;^  and  come  not  to  Him 
with  a  double  heart. 

37.  Be  not  a  hypocrite  in  the  sight^  of  men :  and  let  not  thy 
lips  cause  thee  to  sin.^'' 

38.  Watch  over  them,  lest  thou  fall,  and  bring  dishonor   upon 
thy  soul,^ 

39.  And  God  discover  thy  secrets,  and  cast  thee  down  in  the 
midst  of  the  congregation : 

40.  Because  thou  camest  to  the  Lord  wickedly  :^  and  thy  heart 
is  full  of  guile  and  deceit.^ 


27.  The  two  last  verses  are  not  in  the  Roman  edition  of  the  text.  The  manuscript  of  Alcala  has  the 
latter  verse. 

28  G.  P.  "A  furious  man  cannot  he  justified."  The  passionate  man  falls  into  excesses  which  provoke 
censure. 

M  This  is  not  in  the  text,  which  says  simply :  "  he  will  hide,  Ac."   P. 

«>  G.  «  Of  the  faithful." 

81  G.  P.  "  The  parable  of  knowledge." 

52  This  is  not  in  the  text.  33  g.  P.  "  The  commandments." 

3*  The  last  clause  is  wanting. 

35  P.  « When  thou  art  poor."  This  is  not  in  the  Vatican  edition.  Poverty  sometimes  leads  to  the 
neglect  of  duty,  or  to  despondency. 

SG  «  The  mouths."  It  is  conjectured  that  the  Greek  interpreter  mistook  the  Hebrew  term  for  a  similar 
one,  which  signifies  face. 

87  O.  "Take  heed  of  thy  lips." 

38  G.  P.  "Exalt  not  thyself." 

39  G.  "Because  thou  camest  not  to  the  fear  of  the  Lord." 

<o  Only  one  term  is  in  the  text.  The  reproach  of  St.  Peter  to  Simon  Magna  is  brought  to  mind  by 
these  words.    Acts  viii.  23. 


ECCLESIASTIC  us      II.  455 


CHAPTER    II. 

god's    servants    must    look    for   temptations  :    AND    MUST    ARM   THEMSELVES     WITH 
PATIENCE   AND    CONFIDENCE   IN    GOD. 

Son,  when  thou  comest  to  the  service  of  God/  stand  in  justice 
and  in  fear,  and^  prepare  thy  soul  for  temptation.^ 

2.  Humble*  thy  heart,  and  endure :  incline  thy  ear,  and  receive 
the  words  of  understanding  f  and  make  not  haste  in  the  time  of 
trouble.*' 

3.  Wait  on  God  with  patience  'J  join  thyself  to  God,  and  endure,'' 
that  thy  life^  may  be  increased  in  the  latter  end. 

4.  Take  all  that  shall  be  brought  upon  thee :  and  in  thy  sorrow 
endure,^"  and  in  thy^^  humiliation  keep  patience : 

5.  For  gold  and  silver^^  are  tried  in  the  fire,  but  acceptable  men 
in  the  furnace  of  humiliation. 

6.  Trust  in  God,^^  and  He  will  succor  thee :  and^*  direct  thy  way, 
and  hope  in  Him.     Keep  His  fear,  and  grow  old  therein.^^ 

7.  Ye  that  fear  the  Lord,  wait  for  His  mercy :  and  go  not  asid(» 
from  Him,  lest  ye  fall. 

8.  Ye  that  fear  the  Lord,  believe^^  Him :  and  your  reward  shall 
not  be  made  void. 

9.  Ye  that  fear  the  Lord,  hope  in  Him :  and  mercy  shall  come  V 
you  for  your  delight.^^ 

10.  Ye  that  fear  the  Lord,  love  Him ;  and  your  hearts  shall  be 
enlightened.^^ 


1  "The  Lord  God." 

5  All  these  words  "  stand,  &c."  are  not  in  the  text, 
s  Matt.  iv.  1.    2  Tim.  ill.  12. 

4  "Direct:"  regulate. 

5  The  preceding  words :  "  incline,  &c."  are  wanting. 

c  The  Greek  means  any  adverse  visitation.    To  make  haste,  here  means  to  act  rashi}'. 

7  These  words,  which  are  not  in  the  text,  are  an  exposition  of  those  which  follow. 

8  G.  P.  "  Depart  not  away." 

9  G.  P.  "Thou  maysthe  increased:"  blessed  with  temporal  and  spiritual  gifts. 

10  The  second  clause  is  hut  an  exposition  of  the  preceding  words, 

11  G.  "In  the  vicissitudes  of  thy  humiliation."    P.  '''when  thou  art  changed  to  a  low  estate." 

12  Wisdom  iii.  6.    "  And  silver."    These  words  are  not  in  the  text. 

13  G.  P.  "  Believe  Him."    The  Greek  term  here  is  equivalent  to  '  trust.' 

14  The  conjunction  is  not  in  the  text.    It  creates  an  ambiguity,  as  *  direct '  might  be  thought  to  be  in 
the  future,  whilst  it  is  in  the  imperative. 

15  "  Keep,  &c."  are  not  in  the  text. 

16  Trust. 

17  G.  P.  "  Hope  for  good,  and  for  everlasting  joy  and  mercy." 

18  This  verse  is  wanting. 


456  ECCLESIASTICIJS      II. 

11.  My  children,^^  behold  the  generations  of  men  :^  and  know  je 
that  no  one  hath  hoped  in  the  Lord,  and  hath  been  confounded.^ 

12.  For  who  bath  continued  in  His  commandments,^ and  hath  been 
forsaken  ?  or  who  hath  called  upon  Him,  and  He  despised  him  ? 

13.  For  God"^  is  compassionate  and  merciful,  and  He  will  forgive 
sins^^  in  the  day^  of  tribulation :  and  He  is  a  protector  to  all  that 
seek  Him  in  truth.^ 

14.  Wo  to  them  that  are  of  a  double  heart,  and  to  wicked  lips,^'' 
and  to  the  hands  that  do  evil,^  and  to  the  sinner  that  goeth  two 
ways.^ 

15.  Wo  to  them  that  are  faint-hearted,  who  believe  not  God  :^ 
and  therefore  they  shall  not  be  protected  by  Him.^^ 

16.  Wo  to  them  that  have  lost  patience,^  and  that  have  forsaken 
the  right  ways,  and  have  gone  aside  into  crooked  ways. 

IT.  And  what  will  they^  do,  when  the  Lord  shall  begin  to 
examine  ? 

18.  They  that  fear  the  Lord,  will  not  disobey  His  word  :^  and 
they  that  love  Him,  will  keep  His  way.^ 

19.  They  that  fear  the  Lord,  will  seek  His  good  pleasure :  and 
they  that  love  Him,  shall  be  filled  with  His  law.^ 

20.  They  that  fear  the  Lord,  will  prepare  their  hearts^  and  in 
His  sight  will  sanctify^  their  souls. 

21.  They  that  fear  the  Lord,  keep  His  commandments,  and  will 
have  patience  even  until  His  visitation, 

22.  Saying :  If  we  do  not  penance,^  we  shall  fall  into  the  hands 
of  the  Lord,  and  not  into  the  hands  of  men.^ 

1*  This  address  is  not  in  the  text. 
2^  G.  P.  "The  generations  of  old." 

21  G.  P.  "Did  any  ever  trust."    Tlie  form  is  interrogative. 

22  G.  "Eear."    Ps.  xxx.  1. 

23  G.  "  The  Lord."  2*  G.  "  And  save." 
25  G.  "^Time." 

20  The  last  clause  is  wanting. 

27  "  Wicked  lips  "  are  not  in  the  test. 

2S  "  Remiss,"  neglectful. 

29  1  Kings  xxTili.  21.  I  have  omitted  "on  the  eaith"  (V.terram)  as  unnecessarily  clogging  tb© 
sentence.    It  has  no  warrant  in  the  Greek. 

s-^  "God"  is  not  mentioned. 

31  G.  "  Covered."    This  implies  protection  :  P.  "  defended." 

^2  AH  that  follows  in  this  verso  is  by  way  of  exposition.  '' 

33  G.  "Ye."  ■; 

31  G.  "Words." 

35  G.  "Ways."    John  xiv.  23. 

3*5  With  the  knowledge  of  His  law. 

37  G.  "Humble." 

33  The  foregoing  verse  and  tlie  previous  words  of  this  verse  are  not  in  the  Greek. 

39  The  meaning  seems  to  be,  that  they  prefer  falling  into  the  hands  of  God,  than  of  men,  on  aecoan| 
of  His  boundless  mercy.    2  Kings  xxiv.  14. 


ECCLESIASTICUS      III.  457 

23.  For  according  to  His  greatness,  so  also  is  His  mercy  with 

Hirn/'^   • 


CHAPTER    III. 

LESSONS    CONCERNING   THE   HONOR   OF   PARENTS,    AND   HUMILITY,    AND   AVOIDING 

CURIOSITY. 

The  sons  of  wisdom  are  the  church  of  the  just ;  and  their  nation 
obedient  and  loving.^ 

2.  Children,  hear  the  judgment^  of  your  father,  and  so  do  that 
ye  may  be  saved. 

3.  For  God  hath  made  the  father  honorable  to  the  children  :  and 
seeking^  the  judgment  of  the  mother,  hath  confirmed  it  upon  the 
children. 

4.  He  that  loveth  God^  shall  obtain  pardon  for  sins,^  and  shall 
refrain  himself  from  them,  and  shall  be  heard  in  the  day  of  his 
prayer. 

5.  And  he  that  honoreth-  his  mother  is  as  one  that  layeth  up  a 
treasure. 

6.  He  that  honoreth  his  father  shall  have  joy  in  M%  own  children : 
and  in  the  day  of  his  prayer  he  shall  be  heard. 

7.  He  that  honoreth  his  father  shall  enjoy  a  long  life :  and  he 
that  obeyeth  the  father^  shall  be  a  comfort  to  his  mother. 

8.  He  that  feareth  the  Lord  honoreth  his  parents,'^  and  he  will 
serve  as  masters  them  that  brought  him  into  the  world. 

9.  Honor  thy  father,  in  work  and  word,  and  all  patience,® 


40  "  With  Him,"  is  not  in  the  text. 

1  Lit.  "  Obedience  and  lore."  The  meaning  is  that  wise  men  form  a  holy  assembly,  and  a  people 
distinguished  by  obedience  to  authoritj',  and  by  mutual  affection.    This  verse  is  not  in  the  Greek, 

2  This  term  is  wanting  in  the  Vatican  manuscript:  but  is  found  in  other  manuscipts.  E/^ou  was 
probably  substituted  by  mistake  for  Kpt/ia. 

3  This  participle  is  not  in  the  text,  which  simply  says,  that  God  has  confirmed  the  judgment  of  the 
mother  on  her  children.  Her  prayers  for  them  are  accepted,  especially  when  they  are  docile  to  her 
instructions. 

4  G.  "  He  that  honoreth  his  father." 

5  G.  P.  "  Maketh  atonement  for  his  sins."  All  the  rest  is  added.  The  last  clause  is  found  in  the  sixth 
verse.  The  meaning  is  that  a  dutiful  son  by  honoring  his  parent  propitiates  God,  and  obtains  forgive- 
ness of  his  sins.  The  qualifying  clauses  were  probably  added  to  prevent  the  misapplication  of  the  text 
to  those  who  persevere  in  sin. 

0  G.  ''He  that  hearkeneth  to  the  Lord,"  by  attending  to  the  divine  commandments. 

'  This  member  of  the  sentence  is  not  in  the  Greek. 

8  '•  All  patiende"  is  not  in  the  text.   Exod.  xx.  12.  [Deut.  v.  16.  Matt.  xv.  4,    Mark  vii.  10.  Eph.  vi.  2. 


458  ECCLESIASTICUS      III. 

10.  That  a  blessing  may  come  upon  thee  from  him,  and  his 
blessing  may  remain  in  the  latter  end.^ 

11.  The  father's  blessing  establisheth  the  houses  of  the  children  :^^' 
but  the  mother's  curse  rooteth  up  the  foundation. 

12.  Glory  not  in  the  dishonor  of  thy  father :  for  his  shame  is  no 
glory  to  thee. 

13.  For  the  glory  of  a  man  is  from  the  honor  of  his  father :  and 
a  father^^  without  honor  is  the  disgrace  of  the  son. 

14.  Son,  support  the  old  age  of  thy  father ;  and  grieve  him  not 
in  his  life ; 

15.  And  if  his  understanding  fail,  have  patience  with  him,  and 
despise  him  not  when  thou  art  in^^  thy  strength :  for  the  relieving 
of  ^  the  father  shall  not  be  forgotten. 

16.  For  good  shall  be  repaid  to  thee  for  the  sin  of  thy  mother  : 

17.  And  in  justice  thou  shalt  be  built  up,^*  and  in  the  day  of 
affliction  thou  shalt  be  remembered :  and  thy  sins  shall  melt  away 
as  the  ice  in  the  fair  warm  weather. 

18.  Of  what  an  evil  fame  is  he  that  forsaketh  his  father  ?  and  he 
that  angereth  his  mother  is  cursed  of  God. 

1.9.  My  son,  do  thy  works  in  meekness,  and  thou  shalt  be  beloved 
above  the  glory  of  men.^^ 

20.  The  greater  thou  art,  humble  thyself  the  more  in  all  things  ;^^ 
and  thou  shalt  find  favor  before  God  :^^ 

21.  For  great  is  the  power  of  God  alone  :^^  and  He  is  honored  by 
the  humble. 

22.  Seek  not  the  things  that  are  too  high^  for  thee,  and  search 
not  into  things  above  thy  ability  :  but  the  things  that  God  hath  com- 
manded^^ thee,  think  on  them  always  :^^  and  in  many  of  His  works 
be  not  curious. 

»  The  latter  clause  is  wanting.  w  Gen.  xxTii.  27  :  xlix.  2.  "  "  A  mother." 

52  "All."    The  full  vigor  of  manhood.  is  "Alms." 

1*  Inplaceof  these  words  and  the  foregoing  verse,  the  text  has:  G.  P.  "instead  of  sins  it  shall  be  added  to 
build  thee  up  :"  the  meaning  of  which  seems  to  be,  that  alms  given  to  an  aged  and  distressed  father 
will  plead  for  the  son,  and  secure  pardon  of  his  sins,  with  many  blessings.  'Building  up 'is  a  scrip 
tural  phrase  for  bestowing  favors. 

15  o,  vno  avS^poinov  Scktov  p.  «  So  shalt  thou  be  loved  of  him  that  is  approved;"  the  virtuous  man. 
The  Vulgate  means  that  the  love  which  meekness  wins  far  surpasses  the  honor  which  men  can  bestow. 
Probably  it  read :  vTvep  rhv  to^v  dv^pwrriov  So^av. 

16  <»ln  all  things"  is  wanting.    Phil.  ii.  3. 

17  G.  P.  "  Before  the  Lord." 

«  G.  P.  "  Of  the  Lord."    '  Alone '  is  not  in  the  text. 

19  G.  P.  «  Too  hard."    Prov.  kxv.  27. 

20  G.  P.  «  What  is  commanded  thee." 

21  "  Always  "  is  wanting.  The  text  adds:  "  for  there  is  no  need  to  theo  of  hidden  things."  P.  "  for  it 
j8  not  needful  for  thee  to  see  with  thine  eyes  the  things  that  are  in  secret."  This  Is  expressed  by  the 
Vulgate  in  the  following  verse. 


ECCLESIASTICUS      III.  459 

23.  For  it  is  not  necessary  for  thee  to  see  "with  tliy  eyes  those 
things  that  are  hid. 

24.  In  unnecessary  matters  be  not  over-curious  '^  and  in  many  of 
His  works  thou  shalt  not  be  inquisitive. 

25.  For  many  things  are  shown  to  thee  above  the  understanding 
of  men. 

26.  And  their  suspicion^  hath  deceived  many,  and  hath  warped 
their  judgments. ^^ 

27.  A  hard  heart  shall  fare  evil  at  the  last :  and  he  that  loveth 
danger  shall  perish  in  it.^^ 

28.  A  heart  that  goeth  two  ways  shall  not  have  success  :  and  the 
perverse  of  heart  shall  find  ruin  in  them.^^ 

29.  A  wicked^  heart  shall  be  laden  with  sorrows,  and  the  sinner 
will  add  sin  to  sin. 

30.  The  congregation^^  of  the  proud  shall  not  be  healed :  for  the 
plant  of  wickedness  shall  take  root  in  them,^  and  it  shall  not  be 
perceived. 

31.  The  heart  of  the  wise  is  understood  in  wisdom  :^  and  a  good 
ear  will  hear  wisdom  with  all  desire.^^ 

32.  A  wise  heart,  and  which  hath  understanding,  will  abstain  from 
sins,  and  in  the  works  of  justice  shall  have  success.^^ 

33.  Water  quencheth  a  flaming  fire ;  and  alms  resisteth  sins  :^ 

34.  And  God^*  provideth  for  him  that  showeth  favor  :  He  remem- 
bereth  him  afterwards :  and  in  the  time  of  his  fall^  he  shall  find  a 
sure  stay. 


22  This  is  a  second  and  more  accurate  translation  of  the  clause  in  verse  22.  The  following  member  of 
this  verse  is  a  third  translation.    Vain  and  rash  curiosity  must  be  avoided. 

23  Self-confidence  and  rash  examination  of  matters  beyond  comprehension. 
54  P.  "  Evil  suspicion  hath  overthrown  their  judgment." 

25  The  text  has  it  in  inverse  order. 

26  This  verse  is  wanting. 
2TG.  "Hard." 

23  G.  CTraywy^  «The  calamity,"  Supra  ii.  2.    The  Vulgate  read:  1.vvaywyn, 
20  "In  him."    Heb.  xii.  15.    The  following  words  are  not  in  the  text. 

30  G.  P.  "  The  heart  of  the  prudent  will  understand  a  parable." 

31  G.  P.  "  An  attentive  ear  is  the  desire  of  a  wise  man."    He  wishes  an  attentive  hearer. 

32  This  verse  is  wanting. 

33  G.  £^tXao-£ra£  p.  "alms  make  an  atonement  for  sins."  V.  " restsiii  j?ecca<is  seems  put  by  mistake 
for  "  redimit  peccata."    Dan.  iv.  24. 

34  G.  P.  "  He  that  requireth."  The  text  may  be  understood  of  a  man  who  is  careful  to  requite  his 
benefactors,  and  thereby  secures  for  himself  their  support  in  a  reverse  of  fortune.  Grotius,  however, 
explains  it  of  God,  who  is  mindful  of  the  grateful  man,  and  protects  him  in  time  of  danger. 

35  In  times  of  calamity. 


460  ECCLESIASTICUS      IV. 


CHAPTER    IV. 

AN  EXHORTATION  TO  WORKS  OF  MERCY,  AND  TO  THE  LOVE  OP  WISDOM. 

Son,  defraud  not  the  poor  of  alms  :  and  turn  not  away  thy  eyes 
from  the  poor.^ 

2.  Despise^  not  the  hungry  soul :  and  provoke  not  the  poor  in  his 
want. 

3.  Afflict  not  the  heart  of  the  needy  :^  and  defer  not  to  give  to  him 
that  is  in  distress. 

4.  Reject  not  the  petition  of  the  afflicted  :  and  turn  not  away  thy 
face  from  the  needy. 

5.  Turn  not  away  thy  eyes*  from  the  poor,  lest  thou  anger  him  :^ 
and  leave  not  to  them  that  ask  of  thee  to  curse  thee  behind  thy 
back. 

6.  For  the  prayer  of  him  that  curseth  thee  in  the  bitterness  of  his 
soul,  shall  be  heard :  for  He  that  made  him  will  hear  him.^ 

7.  Make  thyself  agreeable  to  the  assembly  of  the  poor  -J  and 
humble  thy  soul  to  the  *  elder :  and  bow  thy  head  to  a  great  man.^ 

8.  Bow  down  thy  ear  cheerfully^  to  the  poor ;  and  pay  what  thou 
owest  ;^°  and  answer  him  peaceable  words  with  mildness. 

9.  Deliver  him  that  suffereth  wrong  out  of  the  hand  of  the  proud  ;^^ 
and  be  not  faint-hearted  in  thy  soul. 

10.  In  judging^^  be  mercifuP^  to  the  fatherless  as  a  father,  and 
as  a  husband  to  their  mother  : 


1  Son,  defraud  not  the  poor  man  of  his  living,  and  make  not  the  needy  eyes  to  wait  long.  By  with- 
holding the  neccessary  succor,  life  is  endangered.  The  eyes  of  the  indigent  man  turn  towards  the  rich 
for  relief.    Tob.  iv.  7.  2  "Grieve." 

3  G.  P.  "  Add  not  more  trouble  to  a  heart  that  is  vexed :"  add  not  to  the  afQictions  of  a  heart  embit- 
tered by  suffering.  ■*  G.  P.  «  Thine  eye." 

5  V.  ^^ propter  tram :"  bears  this  meaning.  It  is  not  in  the  text,  which  however  adds :  G.  "  and  give 
none  occasion  to  curse  thee." 

<>  G.  P.  "  His  prayer  shall  be  heard  of  Him  that  made  him." 

7  "  Of  the  poor  "  is  not  in  the  text,  which  simply  recommends  to  study  to  be  agreeable  to  the  assembly 
of  our  fellow  men. 

8  Instead  of  the  two  last  members,  the  text  has:  "  bow  thy  head  to  a  great  man."  The  president  of 
the  assembly  is  meant. 

9  The  adverb  is  not  in  the  text. 

io  «  Pay  what  thou  owest "  is  wanting.  The  exercise  of  charity,  rather  than  of  justice,  is  here  incul- 
cated. 11  G.  P.  "Of  the  oppressor." 

12  The  text  connects  these  words  with  the  preceding:  G.  P.  "be  not  faint-hearted  when  thou  sittestin 
judgment."    It  is  an  exhortation  not  to  betray  justice,  through  fear  of  the  proud  oppressor. 

13  «  Merciful "  is  not  in  the  text,  which  recbmmonds  us  to  act  as  a  father  to  the  orphan,  and  a  pro- 
tector to  the  widow. 


ECCLESIASTICUS      IV.  461 

11.  And  thou  shalt  be  as  an  obedient^^  son  of  the  Most  High,  and 
He  will  love  thee^^  more  tenderly  than  a^^  mother. 

12.  Wisdom  inspireth  life  into^^  her  children,  and  protecteth  them 
that  seek  after  her,  and  will  go  before  them  in  the  way  of  justice.^^ 

13.  And  he  that  loveth  her,  loveth  life :  and  they  that  watch  for 
her,^^  shall  embrace  her  sweetness.^^ 

14.  They^^  that  hold  her  fast,  shall  inherit  life  :^  and  whithersoever 
she  entereth,  God^  will  give  a  blessing. 

15.  They  that  serve  her,  shall  be  servants^^  to  the  Holy  One :  and 
God^^  loveth  them  that  love  her. 

16.  He  that  hearkeneth  to  her,  shall  judge  nations  ;^^  and  he  that 
looketh  upon  her,^  shall  remain  secure. 

17.  If  he  trust  to  her,^  he  shall  inherit  her,  and  his  posterity 
shall  be  in  assurance.^^ 

18.  For  she  walketh  with  him  in  temptation  f^  and  at  first  she 
chooseth  him.^^ 

19.  She  will  bring  upon  him  fear,  and  dread,  and  trial  ;^^  and  she 
will  scourge  him  with  the  affliction  of  her  discipline,^  till  she  try 
him  by  her  laws,^  and  trust  his  soul. 


1*  This  epithet  is  wanting.    The  exercise  of  charity  towards  the  orphan  and  widow  entitles  man  to  he 
regarded  as  a  child  of  God. 
l»  '' Miserebitur  "  of  the  Vulgate  corresponds  to  'aya-n:ri<TCi. 
i«  G.  P.  "  Thy." 

17  G.  P.  "Exalteth" — she  elevates  their  character,  and  raises  them  to  honor. 

18  The  last  clause  is  wanting. 

19  "  Early  in  the  morning "  is  implied  in  the  term.     The  earnest  pursuit  of  wisdom  is  thereby  ex- 
pressed. ^  ^ 

20  G.  p.  «  Shall  be  filled  with  joy." 

21  He. 

22  G.  P.  "Glory." 

23  G.  P.  "The  Lord." 

21  "  Shall  minister  "  oflSciate  solemnly— sacrifice. 

25  G.  P.  "  The  Lord." 

2<'  Shall  be  raised  to  the  judgment  seat— or  shall  be  qualified  for  it. 

27  p.  "Thatattendethtpher."    G.  TrpoireX^cjv. 

28  '-'If  thou  be  faithful."    The  polyglot  of  Alcala  has  the  second  person.     Whoever  earnestly  seeks 
wisdom,  shall  have  her  as  his  inheritance. 

29  The  children  of  wise  men  shall  reap  advantage  from  the  wisdom  of  their  fathers.    They  shall  have 
a  certain  inheritance  of  wisdom,  to  which  they  may  cling. 

^  G.  P.  By  "  crooked  ways."    Wisdom  tries  his  fidelity  by  subjecting  him  to  severe  trials,  conducting 
him  by  ways  of  great  difficulty. 

31  G.  £1/  npojTOis.    No  mention  is  made  of  choosing.    The  trials  alluded  to  are  the  commencement  of 
her  discipline. 

32  «  Trial  "  is  not  in  the  text. 

33  G.  P.  "  She  will  torment  him  with  her  discipline."    Subject  him  to  severe  trials,  until  she  may  deal 
with  him  as  a  tried  and  trusty  disciple. 

3*  Lit.  "Justifications."    The  two  last  clauses  are  in  inverse  order  in  the  Greek.    Severe  trials  cou- 
tinue,  until  man  is  deemed  approved  as  faithful  to  all  the  requirements  of  the  law. 


462  ECCLESIASTIC  us      IV. 

20.  Then  she  will  strengthen  him,^^  and  make  a  straight  way  to 
him,^^  and  give  him  joy, 

21.  And  will  disclose  her  secrets  to  him,^^  and  will  heap  upon  him 
treasures  of  knowledge  and  understanding  of  justice. 

22.  But  if  he  go  astray,  she  will  forsake  him,  and  deliver  him  into 
the  hands  of  his  enemy.^ 

23.  Son,^^  observe  the  time,^°  and  fly  from  evil. 

24.  For  thy  life  be'^^  not  ashamed^^  to  say  the  truth. 

25.  For  there  is  a  shame  that  bringeth  sin  :  and  there  is  a  shame 
that  bringeth''^  glo^y  and  grace. 

26.  Be  not  an  accepter  of  persons  to  thy  own  detriment,"**  nor 
utter  a  lie^^  against  thy  soul. 

27.  Respect  not  thy  neighbor  in  his  fall  :*^ 

28.  And  refrain  not  to  speak  in  the  time  of  salvation.*''  Hide 
not  thy  wisdom  in  her  beauty.*^ 

29.  For  by  the  tongue*^  wisdom  is  discerned ;  and  understanding,^*^ 
and  knowledge,  and  learning,  by  the  word  of  the  wise,  and  steadfast- 
ness in  the  works  of  justice. 

30.  In  no  wise  speak  against  the  truth :  but  be  ashamed  to  lie''' 
through  ignorance. 

31.  Be  not  ashamed  to  confess  thy  sins  f^  but  subject  not  thyself 
to  every  man  for  sin. 

*>  This  is  not  in  the  text. 

55  G.  "  And  again  she  will  return  straight  to  him."  She  left  him  in  the  time  of  trial,  and  now  rewards 
his  fidelity  by  returning  to  him. 

3T  What  follows  in  this  verse  is  wanting  in  the  text. 

38  Suffer  him  to  fall. 

^  This  noun  is  not  in  the  text. 

«  Eph.  V.  16.» 

•*!  The  sacred  writer  exhorts  us  not  to  indulge  a  false  shame,  or  shrink  from  humiliation,  when  truth  is 
at  stake. 

*2  The  following  words  are  wanting.  The  object  of  shame  is  not  pointed  out,  but  timidity  is  condemned 
in  all  cases  where  truth  and  virtue  are  in  question. 

*3  G.  P.  "  There  is  a  shame  which  is  glory  and  grace,"  that  is  glorious  and  gracious. 

*t  The  text  has :  "  thy  soul,"  or^  life.  The  meaning  i8,_be  not  influenced  by  human  respect,  which 
will  injure  yourself,  by  provoking  divine  vengeance. 

«  This  clause  is  not  in  the  text.  The  Vulgate  dissuades  from  uttering  a  falsehood,  since  it  will  in 
the  end  injure  the  man  who  utters  it. 

40  «  Do  not  indulge  shame  to  thy  fall ;"  that  is  do  not  yield  to  human  respect  so  as  to  fall  into  sin  and 
cause  your  own  ruin.    P.  "  let  not  the  resistance  of  any  man  cause  thee  to  fall." 

«  When  coiTcction  may  be  accepted,  when  our  neighbor  may  be  benefited,  we  should  not  withhold 
advice  or  consolation. 

■*3  This  is  another  version  of  the  last  phrase. 

«  G.  P.  "  Word." 

80  G.  P.  "  Learning  by  the  word  of  the  tongue."    All  that  follows  in  this  verse  is  wanting  in  the  text. 

&i  "  To  lie  "  is  not  in  the  Greek.  Grotius  prefers  the  Sixtine  reading :  "  Be  ashamed  of  thy  want 
of  instruction  :"  that  is  guard  against  uttering  anything  incorrect,  through  want  of  instruction. 

f>2  What  follows  as  fur  as  :  "  do  not  strive, "  is  not  in  the  text,  which,  however,  has  something  similar 
after  the  word :  "  river."  G.  P.  "  Make  not  thyself  an  underling  to  a  foolish  man ;  neither  accept  the 
person  of  the  mighty." 


ECCLESIASTICUS      V.  463 

32.  Resist  not  against  the  face  of  the  mighty,  and  do  not  strive 
against  the  stream  of  a  river. 

33.  Strive  for  justice  for  thy  soul ;  and  even  unto  death  fight  for 
justice,  and  God  will  overthrow  thy  enemies  for  thee.^ 

34.  Be  not  hasty  in  thy  tongue :  and  slack,  and  remiss  in  thy 
works. 

35.  Be  not  as  a  lion  in  thy  house,  terrifying  them  of  thy  house- 
hold, and  oppressing  them  that  are  under  thee.^^ 

36.  Let  not  thy  hand  be  stretched  out  to  receive,  and  shut  when 
thou  shouldst  give. 


CHAPTER    V. 

WE  MUST  NOT  PRESUME  ON  OUR  WEALTH  OR  STRENQTH ;  NOR  ON  THE  MERCY  OF 
GOD  TO  GO  ON  IN  SIN:  WE  MUST  BE  STEADFAST  IN  VIRTUE  AND  TRUTH. 

Set  not  thy  heart  upon  unjust  possessions  ;^  and  say  not :  I  have 
enough  to  live  on  :^  for  it  shall  be  of  no  service  in  the  time  of  ven- 
geance and  darkness. 

2.  Follow  not  in  thy  strength  the  desires  of  thy  heart  :^ 

3.  And  say  not:  How  mighty  am  I  ?^  and  who  shall  bring  me 
under  for  my  deeds  ?^  for  God  will  surely  take  revenge. 

4.  Say  not :  I  have  sinned,  and  what  harm^  hath  befallen  me  ?  for 
the  most  High  is  a  patient  rewarder.^ 

5.  Be  not  without  fear  about  forgiveness^  of  sin  :  and  add  not  sin 
upon  sin  :^ 


5^  This  verse  according  to  the  Greek,  reads  thus :  G.  P.  *•  Strive  for  the  truth  until  death,'and  the  Lord 
shall  fight  for  thee/' 

^  The  t-wo  last  clauses  are  two  versions  of  one  phrase.  The  verb  signifies  to  act  capriciously,  mal- 
treating others  on  account  of  our  disturbed  imagination. 

1  G.  P.  "  Upon  thy  goods."  The  text  does  not  speak  of  them  as  unjust.  This  epithet  has  been  inserted 
probably  by  way  of  explanation.  The  rich  man  mentioned  by  our  Lord  entertained  these  sentiments. 
Luke  xii.  15. 

2  The  rest  of  the  verse  is  not  in  the  text.    It  may  be  the  reflection  of  the  ancient  interpreter. 

3  G.  P.  "  Follow  not  thy  own  mind  and  thy  strength,  to  walk  in  the  ways  of  thy  heart." 
*  This  is  not  in  the  text. 

5  "  For  my  deeds  "  is  not  in  the  text. 

•5  "  Harm  "  is  wanting.  ^ 

"<  G.  P.  ••  Is  long  suffering."    "Rewarder  "  is  not  expressed,  although  certainly  understood. 

8  *•  About  the  atonement  for  sin,"  or  the  pardon.  He  warns  the  sinner  to  indulge  no  vain  confidence 
of  pardon,  by  which  he  might  feel  emboldened  to  add  sin  to  sin. 

9  The  negation  is  not  in  the  text;  but  the  same  meaning  results  from  reading  this  clause  in  de- 
pendence on  the  preceding :  "  to  add  sin  upon  sin." 


464  ECCLESIASTICUS      V. 

6.  And  say  not:  The  mercy  of  the  Lord^^  is  great:  He  will 
pardon  the  multitude  of  my  sins. 

7.  For  mercy  and  wrath  quickly  come^^  from  Him :  and  His  wrath 
looketh^^  upon  sinners. 

8.  Delay  not  to  be  converted  to  the  Lord,  and  defer  it  not  from 
day  to  day. 

9.  For  His  wrath  shall  come  on  a  sudden ;  and  in  the  time  of 
vengeance  He  will  destroy  thee. 

10.  Be  not  anxious  for^^  goods  unjustly  gotten:  for  they  shall 
not  profit  thee  in  the  day  of  calamity  and  revenge.^* 

11.  Winnow  not  with  every  wind,  and  go  not  into  every  way  ;^^ 
for  so  is  every  sinner  that  hath  a  double  tongue  :^° 

12.  Be  steadfast  in  the  way  of  the  Lord,  and  in  the  truth  of  thy 
judgment,  and  in  knowledge :  and  let  the  word  of  peace  and  justice 
keep  with  thee.^'' 

13.  Be  meek  to  hear  the  word,  that  thou  mayst  understand :  and 
return  a  true  answer  with  wisdom.^^ 

14.  If  thou  have  understanding,  answer  thy  neighbor :  but  if  not, 
let  thy  hand  be  upon  thy  mouth,^^  lest  thou  be  surprised  in  an  im- 
prudent word,  and  be  confounded. 

15.  Honor  and  glory  are  in  the  word  of  the  wise,^*^  but  the  tongue 
of  the  fooP^  is  his  ruin. 

16.  Be  not  called  a  whisperer :  and  be  not  taken  in  thy  tongue 
and  confounded  'P 

17.  For  confusion  and  remorse^^  are  upon  a  thief,  and  an  evil 
mark  of  disgrace^*  upon  the  double-tongued  f^  but  to  the  whisperer 
hatred  and  enmity,  and  reproach. 

18.  Justify  alike  the  small  and  the  great.^^ 

10  G.  P.  '•  ms  mercy." 

11  Prov.  X.  6.  The  words ;  "  quickly  come"  are  not  in  the  Sixtine  edition  of  the  text.  Wrath,  as  well  as 
mercy,  is  from  God,  whose  justice  punishes  the  impenitent. 

12  G.  P.  "  Resteth."  is  G.  P.  "  Set  not  thine  heart  upon."    Prov.  xi.  4.  28. 
1*  The  two  terms  are  used  for  one. 

15  A  favorable  direction  of  the  wind  should  be  waited  for  in  order  to  winnow  the  corn,  lest  the  wind 
drive  back  the  chaff  on  the  threshing  floor.    The  traveler  should  carefully  choose  his  road. 

10  G.  P.  "  So  doth  the  sinner  that  hath  a  double  tongue."  He  is  compared  to  the  man  who  thoughtlessly 
undertakes  to  winnow  corn,  or  to  go  on  a  journey. 

17  G.  P.  "  Be  steadfast  in  thy  understanding,  and  let  thy  word  be  the  same ;"  uniform,  consistent. 

18  G.  P.  "  Be  swift  to  hear,  and  with  patience  give  answer."    Compare  James  i.  19. 

19  What  follows  is  not  in  the  text. 

20  G.  P.  "  Honor  and  shame  is  in  talk,"  according  as  our  language  is  wise  or  foolish. 

21  "Of  a  man." 

22  G.  P.  "  Be  not  in  wait  with  thy  tongue."    Do  not  strive  to  entrap  others  by  artful  discourses. 

23  "  Shame"  is  expressed  in  the  Vulgate  by  two  nouns.  24  a  brand— condemnation. 

25  The  words  which  follow  are  not  in  the  text. 

26  G.  P.  "Be  not  ignorant  of  any  thing  in  a  great  matter,  or  a  smnll."  Act  with  care  in  all  things 
avoid  every  error,  however  slight.  The  Vulgate  inculcates  impartiality  in  judgment,  so  that  the  lowly 
and  the  great  be  treated  alike,  according  to  their  deserts.  , 


ECCLESIASTICUS      VI,  465 


CHAPTER     VI. 

OF   TRUE    AND    FALSE    FRIENDS  :    AND   OF   THE    FRUITS    OF    WISDOM. 

^Instead  of  a  friend  become  not  an  enemy  to  thy  neighbor  :^  for 
an  evil  man^  shall  inherit  reproach  and  shame :  so  shall  every  sinner 
that  is  envious  and  double-tongued.^ 

2.  Extol  not  thyself  in  the  thoughts  of  thy  souP  like  a  bull ;  lest 
thy  strength  be  crushed  by  thy  folly, 

3.  And  it*'  eat  up  thy  leaves,  and  destroy  thy  fruit,  and  thou  be 
left'^  as  a  dry  tree  in  the  wilderness. 

4.  For  a  wicked  soul  shall  destroy  him  that  hath  it,  and  make  him 
a  sport  to  his  enemies,^  and  lead  him  into  the  lot  of  the  wicked. 

5.  A  sweet  word®  multiplieth  friends,  and  appeaseth  enemies  :^^ 
and  a  gracious  tongue  aboundeth^^  in  a  good  man. 

6.  Be  in  peace  with  many  :^^  but  let  one  of  a  thousand  be  thy 
counsellor. 

T.  If  thou  wouldst  get  a  friend,  try  him  before  thou  take  him,  and 
do  not  trust  him  easily. 

8.  For  there  is  a  friend  for  his  own  occasion :  and  he  will  not 
abide  in  the  day  of  thy  trouble. 

9.  And  there  is  a  friend  that  turneth  to  enmity  :^^  and  there  is  a 
friend  that  will  disclose  hatred,  and  strife,  and  reproaches. 

10.  And  there  is  a  friend  a  companion  at  the  table ;  and  he  will 
not  abide  in  the  day  of  ^^  distress. 


1  «  And." 

s  "  To  thy  neighbor."     This  is  not  in  the  text.  '  «  Name." 

*  G.  P.  "  So  a  sinner  that  hath  a  double  tongue."    Kom  xii.  16.    Phil.  ii.  3. 

5  What  follows  may  be  rendered,  "  that  thy  soul  may  not  tear  thee  in  pieces,  as  a  bull."  P.  "  be  not 
tora  in  pieces." 

6  G.  P.  "  Thou  shall  eat  up."  The  Vatican  manuscript  has  it  in  the  second  person  of  the  future 
tense.  Grotius  prefers  the  Vulgate  reading.  The  injury  which  the  sinner  does  to  his  own  soul,  is 
compared  to  the  damage  done  by  a  bull  to  fruits,  and  trees,  the  bark  of  which  he  tears. 

7  G.  P.  "  Thou  Shalt  leave  thyself  as  a  dry  tree."    No  mention  is  made  of  wilderness. 

8  Make  his  enemies  rejoice  at  his  ruin.    The  following  clause  is  not  in  the  text. 

9  "  Throat." 

10  This  clause  is  wanting. 

11  G.  P.  "  Will  increase  kind  greetings."    Gain  friends,  receive  marks  of  respect. 

12  All. 

13  Instead  of  the  following  clause,  the  Greek  has :  "and  he  will  reveal  the  war  of  thy  reproach :  when 
he  has  declared  himself  your  enemy,  he  will  proclaim  aloud  secret  disputes,  which  may  result  to  your 
dishonor."    P.  "  Will  discover  thy  reproach." 

14  "Thy." 

30 


466  ECCLESIASTICUS      VI. 

11.  A  friend  if  he  continue  steadfast/^  shall  be  to  thee  as  thyself, 
and  shall  act  boldly  towards  them  of  thy  household. 

12.  If  he  humble  himself  before  thee,  and  hide  himself  from  thy 
face,  thou  shalt  have  unanimous  friendship  for  good.^^ 

13.  Separate  thyself  from  thy  enemies,  and  take  heed^^  of  thy 
friends. 

14.  A  faithful  friend  is  a  strong  defence :  and  he  that  hath  found 
him,  hath  found  a  treasure. 

15.  Nothing  can  be  compared  to  a  faithful  friend :  and  no  weight 
of  gold  and  silver  is  able  to  countervail  the  goodness  of  his  fidelity. ^^ 

16.  A  faithful  friend  is  the  medicine  of  life  and  immortality  :^^ 
and  they  that  fear  the  Lord,  shall  find  him. 

17.  He  that  feareth  God,  shall  likewise  have  good  friendship  :^^ 
because  according  to  him  shall  his  friend^^  be. 

18.  My  son,  from  thy  youth  up  receive  instruction ;  and  even  to 
thy  gray  hairs  thou  shalt  find  wisdom. 

19.  Come  to  her  as  one  that  plougheth,  and  soweth,  ^nd  wait  for 
her  good  fruits. 

20.  For  in  working  about  her  thou  shalt  labor  a  little,  and  shalt 
quickly  eat  of  her  fruits. 

21.  How  very  unpleasant  is  wisdom^^  to  the  unlearned  ?  and  the 
unwise  will  not  continue  with  her. 

22.  She  shall  be  to  them  as  a  mighty  stone  of  trial  :^^  and  they 
will  cast  her  from  them  before  long.^^ 

23.  For  the  wisdom  of  doctrine^^  is  according  to  her  name  :^^  and 
she  is  not  manifest  unto  many;^''  but  with  them  to  whom  she  is 
known,  she  continueth  even  to  the  sight  of  Gt)d. 


15  In  place  of  these  words,  the  text  has :  "  In  thy  prosperity."  P.  The  professed  friend  acts  as  if  he 
were  in  his  own  house,  enjoying  the  wealth  of  his  host,  and  even  interferes  in  domestic  arrangements. 

i<5  G.  P.  "If  thou  be  brought  low,  he  will  be  against  thee,  and  he  will  hide  himself  from  thy  face."  In 
adversity  the  false  friend  is  not  to  be  found.  This  desertion  should  lead  us  to  set  a  higher  value  on  the 
true  friend.  The  Vulgate  speaks  of  a  friend,  who  through  respect,  keeps  at  a  distance,  and  yet  cherishes 
kind  feeling.    Lucas  Brugensis  favors  the  reading  of  the  Greek  text. 

17  Guard  thyself  from  thy  friends. 

18  G.  There  is  nothing  to  balance  his  excellence.  This  is  paraphrased  in  the  Vulgate.  P.  "  His 
excellency  is  invaluable." 

19  "And  immortality,"  not  in  the  text. 

20  G.  P.  "Direct  his  friendship  aright;"  choose  good  friends. 

,21  "Neighbor."  lie  chooses  one  like  himself  for  his  friend,  and  they  become  more  and  more  assimilated. 

22  "  Wisdom"  is  not  in  the  text. 

23  The  Israelites  were  Avont  to  exercise  their  strength  in  holding  and  casting  stones.    Zach.  xii.  3. 

2*  P.  "  And  he  will  not  cast  her  from  him  ere  it  be  long."  Like  a  man  unable  to  support  the  weight  of 
a  stone,  which  he  has  taken  in  hand. 

26  "  Of  doctrine :"  is  wanting. 

2<5  According  to  her  reputation.  It  is  dlfEcult  to  discover  in  the  Hebrew  or  Greek  terms  for  wisdom 
any  thing  to  imply  her  secret  nature.  s^  What  follows  in  this  verse,  is  not  in  the  text. 


ECCLESIASTICUS      VI.  467 

24.  Give  ear,  my  son,  and  take  wise  counsel,  and  cast  not  away 
my  advice. 

25.  Put  thy  feet  into  her  fetters,  and  thy  neck  into  her  chains  : 

26.  Bow  down  thy  shoulder,  and  bear  her ;  and  be  not  grieved 
with  her  bands. 

27.  Come  to  her  with  all  thy  mind ;  and  keep  her  ways  with  all 
thy  power. 

28.  Search  for  her,  and  she  shall  be  made  known  to  thee ;  and 
when  thou  hast  gotten  her,  let  her  not  go : 

29.  For  in  the  latter  end  thou  shalt  find  rest  in  her,  and  she  shall 
turn  to  thy  joy. 

30.  Then  shall  her  fetters  be  a  strong  defence  for  thee,  and  a 
firm  foundation,^^  and  her  chain  a  robe  of  glory : 

31.  For  in  herjs  the  beauty  of  life,  and  her  bands  are  a  healthful 
binding.^ 

32.  Thou  shalt  put  her  on  as  a  robe  of  glory :  and  thou  shalt  set 
her  upon  thee  as  a  crown  of  joy. 

33.  My  son,  if  thou  wilt  attend  to  me,  thou  shalt  learn ;  and  if 
thou  wilt  apply  thy  mind,  thou  shalt  be  prudent.^^ 

34.  If  thou  wilt  incline  thy  ear,  thou  shalt  receive  instruction : 
and  if  thou  love  to  hear,  thou  shalt  be  wise.^^ 

35.  Stand  in  the  multitude  of  ancients  that  are  wise,^^  and  join 
thyself  from  thy  heart  to  their  wisdom,^  that  thou  mayst  hear^  every 
divine  discourse,  and  the  wise  sayings^  may  not  escape  thee. 

36.  And  if  thou  see  a  man  of  understanding,  go  to  him  early  in 
the  morning ;  and  let  thy  foot  wear  the  steps  of  his  doors. 

37.  Let  thy  thoughts  be  upon  the  precepts  of  God,  and  meditate 
continually  on  His  commandments:^  and  He  will  strengthen  thy 
heart,  and  the  desire  of  ^''  wisdom  shall  be  given  to  thee. 


28  "  And  a  firm  foundation."    This  is  not  in  the  Greek. 

»  G.  P.  "  For  there  is  a  golden  ornament  upon  her,  and  her  hands  are  purple  lace."  See  Numb.  xv.  38 
Jansens  conjectures  that  the  text  was  originally  so  translated,  and  that  ^^alligatura  tcdutaris"  v/aa 
added  by  way  of  comment,  which  afterwards  took  the  place  of  the  other  words. 

30  G.  iravovpyoT    It  means  "  astute." 

»l  G"  (Tocpog. 

3«  "  That  are  wise."    The  Greek  has  not  these  words.    Infra  viii.  9. 

»  G.  "  If  any  one  be  wise,  join  thyself  to  him."  P.  "  Cleave  unto  him  that  is  wise,"  as  a  disciple  to  a 
teacher. 

34  Strive  to  hear  every  narrative  of  the  works  of  God. 

»5  G.  P.  "  Parables  of  understanding." 

88  Ps.  i.  2. 

•^  "Thy."    The  wisdom  which  thou  desirest. 


468  ECCLESIASTICUS      VII. 


CHAPTER    VII. 

RELIGIOUS    AND    MORAL   DUTIES. 

Do  no  evils,  and  they  shall  not  lay  hold  of  thee.^ 

2.  Depart  from  the  unjust :  and  evils^  shall  depart  from  thee. 

3.  My  son,  sow  not  evils  in  the  furroT^  of  injustice :  and  thou 
shalt  not  reap  them  sevenfold. 

4.  Seek  not  of  the  Lord  pre-eminence,  nor  of  the  king  the  seat 
of  honor. 

5.  Justify  not  thyself  before  God,^  for  He  knoweth  the  heart  :^ 
and  desire  not  to  appear  wise  before  the  king.^ 

6.  Seek  not  to  be  made  a  judge,  unless  thou^  have  strength  enough 
to  extirpate  iniquities :  lest  thou  fear  the  person  of  the  powerful, 
and  lay  a  stumbling-block  for  thy  integrity. 

7.  Offend  not  against'^  the  multitude  of  a  city,  neither  cast  thyself 
in  upon  the  people,^ 

8.  Nor  bind  sin  to  sin  ;^  for  even  in  one  thou  shalt  not  be  un- 
punished. 

9.  Be  not  faint-hearted  in  thy  mind  :^^ 

10.  Neglect  not  to  pray,  and  to  give  alms. 

11.  Say  not :  God  will  have  regard  to  the  multitude  of  my  gifts, 
and  when  I  offer  to  the  Most  High  God,  He  will  accept  my  offerings. 

12.  Laugh  no  man  to  scorn  in  the  bitterness  of  his  soul :  for 
there  is  one  that  humbleth  and  exalteth,  God  who  seeth  all.^^ 

13.  Devise^^  not  a  lie  against  thy  brother :  neither  do  the  like 
against  thy  friend. 


1  G.  "  Do  no  evil,  and  let  not  evil  lay  hold  of  thee."  P.  "  So  shall  not  harm  lay  hold  of  thee."  We  are 
exhorted  to  shun  sin,  and  thus  escape  its  punishment. 

2  The  nominative  is  not  expressed  in  the  Greek,  but  is  understood  from  the  preceeding  term.  The 
unjust  man  will  cease  to  endanger  the  virtueof  the  just  man,  who  shuns  his  society. 

3  Job.  ix.  2,  20.    Ps.  cxlii.  2.    Eccles.  vii.  17.    Luke  xviii.  11. 
<  "  For  he  knoweth  the  heart."    It  is  not  in  the  text. 

5  Any  attempt  to  display  talent,  or  affect  wisdom,  may  easily  provoke  royal  resentment. 

6  ii  Lest  thou  may  not  have." 

7  Provoke  not. 

8  « In  a  crowd."  It  means  not  to  expose  life  rashly,  by  rushing  into  the  midst  of  a  crowd,  irritated  by 
some  oflfensive  act. 

9  Infra  xii.  7.  Impunity  must  not  lead  us  to  repeat  a  transgression,  for  although  punishment  be 
delayed,  it  is  certain  to  overtake  us. 

10  The  order  of  verses  is  different  in  the  Greek,  the  11th  verse  of  the  Vulgate  preceding  the  9th  and 
10th,  which  are  one  in  the  text.  "Be  not  faint-hearted  when  thou  makest  thy  prayer,  and  neglect  not  to 
give  alms."  P. 

11  1.  Kings,  ii  7.  "God  who  seeth  all."    This  is  added  by  way  of  exposition. 

12  The  term  means  to  plough,  which  is  a  Hebrew  figure  for  devising,  laboring  to  effect. 


ECCLESIASTICUS      VII.  469 

14.  Be  not  willing  to  utter^^  any  manner  of  lie :  for  the  custom 
thereof  is  not  good.^"* 

15.  Be  not  full  of  words  in  a  multitude  of  ancients  :^*  and  repeat 
not  the  word  in  thy  prayer.  ^"^ 

16.  Hate  not  laborious  works,  nor  husbandry  ordained  by  the 
Most  High. 

17.  Number  not  thyself  among  the  multitude  of  the  disorderly.^'' 

18.  Remember  wrath  ;^^  for  it  will  not  tarry  long. 

19.  Humble^^  thy  spirit  very  much :  for  the  vengeance  on  the 
flesh^  of  the  ungodly  is  fire  and  worms.^^ 

20.  Do  not  transgress  against  thy  friend  deferring  payment  ;^ 
nor  despise^^  thy  dear  brother  for  the  sake  of  gold.^ 

21.  Depart  not  from  a  wise  and  good  wife,  whom  thou  hast 
gotten  in  the  fear  of  the  Lord  :^  for  the  grace  of  her  modesty^^  is 
above  gold. 

22.  Hurt  not  the  servant  that  worketh  faithfully,  nor  the  hired 
man  that  giveth  thee  his  life.^'^ 

23.  Let  a  wise  servant  be  dear  to  thee  as  thy  own  life  :^^  defraud 
him  not  of  liberty,  nor  leave  him  needy.^ 

24.  Hast  thou  cattle  ?  have  an  eye  to  them :  and  if  they  be  for 
thy  profit,  keep  them  with  thee. 

25.  Hast  thou  children  ?  instruct  them,  and  bow  down  their  neck 
from  their  childhood. 

26.  Hast  thou  daughters  ?  have  a  care  of  their  body :  and  show 
not  thy  countenance  gay  towards  them. 


13  Lit.  •■'  To  lie  any  lie."    It  is  a  well-known  Hebraism. 

1*  "  Is  not  for  good :"  is  hurtful.  Bad  habits  of  speech  are  easily  contracted,  so  that  no  confidence  is 
reposed  in  the  word  of  a  liar.  Every  lie  is  sinful ;  but  the  habit  is  most  pernicious,  both  as  regards 
societyand  morals. 

15  Respect  for  our  elders  should  induce  reserve.  From  what  follows,  religions  assemblies  appear  to  be 
had  in  view. 

16  Vain  repetitions,  without  earnestness,  are  to  be  avoided.    Matt.  vi.  7. 
"  G.  P.  "  Of  sinners." 

13  The  Divine  vengeance. 

19  In  the  Greek,  this  precedes  the  former  verse. 

20  «  On  the  flesh  "  is  not  in  the  text. 

21  Lit.  "a  worm."     Mark  ix.  45. 

22  G.  P. "  Change  not  a  friend  for  any  good,  by  no  means."  evcKev  diia<p6pov  Lit :  "  on  account  of  that 
which  is  indifferent."  Money,  which  may  be  employed  for  good  or  bad  objects,  and  which  may  easily 
pass  to  other  hands,  may  be  considered  as  indifferent  or  valueless,  compared  with  friendship.  The 
parallelism  shows  that  it  is  meant  here.  It  occurs  also  ch.  xxvil.  1,  where  the  Vulgate  renders  it  inopiam. 

23  This  verb  is  not  in  the  text. 

2*  "  Of  Sophir ;"  probably  "  of  Ophir."  P. 

25  "  Whom  thou,  &c."    This  clause  is  not  in  the  Greek. 

2«  "  Of  her  modesty  "  is  inserted  by  way  of  explanation.  27  Lev.  xix.  13. 

28  G.  P.  "  Let  thy  soul  love  a  good  servant." 

29  The  last  clause  is  added  to  the  text. 


470  ECCLESIASTICUS      VII. 

2T.  Marry^"  thy  daughter ;  and  thou  shalt  do  a  great  work,  and 
give  her  to  a  wise  man. 

28.  If  thou  hast  a  wife  according  to  thy  mind,  cast  her  not  off:^^ 
and  to  her  that  is  hateful  trust  not  thyself.     With  thy  whole  heart, 

29.  Honor  thy  father,  and  forget  not  the  groanings  of  thy 
mother  :^^ 

30.  Remember  that  thou  hadst  not  been  born  but  through  them  :^ 
and  make  a  return  to  them  as  they  have  done  for  thee.^ 

31.  With  all  thy  soul  fear  the  Lord ;  and  reverence  His  priests. 

32.  With  all  thy  strength  love  Him  that  made  thee :  and  forsake 
not  His  ministers. 

33.  Honor  God  with  all  thy  soul  ;^  and  give  honor  to  the  priests, 
and  purify  thyself  with  thy  arms.^° 

34.  Give  them  their  portion,  as  it  is  commanded  thee,  of  the 
first-fruits  and  of  purifications :  and  for  thy  negligences^  purify 
thyself  with  a  few. 

35.  Offer  to  the  Lord^  the  gift  of  thy^^  shoulders,  and  the 
sacrifice  of  sanctification,  and  the  first-fruits  of  the  holy  things : 

36.  And  stretch  out  thy  hand  to  the  poor,  that  thy  expiation^'' 
and  thy  blessing  may  be  perfected. 

37.  A  gift  hath  grace  in  the  sight  of  all  the  living ;  and  restrain 
not  grace  from  the  dead.^^ 

38.  Be  not  wanting  in  comforting  them  that  weep ;  and  walk^^ 
with  them  that  mourn. 

39.  Be  not  slow  to  visit  the  sick :  for  by  these  things  thou  shalt 
be  confirmed  in  love.^^ 

40.  In  all  thy  works^^  remember  thy  last  end ;  and  thou  shalt 
never  sin. 


**  "  Give  away."    The  father  disposed  of  his  daughter  in  marriage. 

81  The  next  clause  is  not  in  the  Vatican  edition  of  the  Greek  text.  32  Tobias  iv.  3. 

83  G.  P.  "  Remember  that  thou  wast  begotten  of  them." 

3*  G.  P.  "  And  how  canst  thou  recompense  them  the  things  that  they  have  done  to  thee  ?" 

35  Deut.  xii.  18.    The  text  has  simply  :  "  Fear  the  Lord."  P. 

86  This  last  clause  is  not  in  the  text :  but  the  setting  apart  of  the  breast  and  arms  of  victims  for  the 
use  of  the  priest  is  afterwards  directed  v.  34,  35.  See  also  Lev.  ii.  3  Numbers  xviii.  15.  Some  expla- 
natory words  seem  to  have  been  added  to  the  text. 

3T  G.  "For  negligence."  Victims  for  sins  of  omission.  The  term  "purifications "  is  here  used  in  the 
Fame  sense,  so  that  there  are  two  words  instead  of  one.    What  follows  is  not  in  the  text. 

38  These  words  are  wanting.  The  text  connects  what  follows  with  the  preceding  verse,  by  a  simple 
conjunction.  39  xhe  shoulders  of  victims  offered  by  thee. 

40  «  Thy  expiation  and"  is  not  in  the  text. 

*i  We  should  perform  offices  of  respect  and  charity  towards  the  dead,  both  in  regard  to  their  burial, 
and  prayer  for  their  repose.    The  Jews  were  accustomed  to  pray  for  them,  as  they  still  do. 

«  The  text  has:  "Weep."    See  Rom.  xii.  15. 

«  G.  "  Thou  shalt  be  loved."    Matt.  xxv.  36. 

44  G.  "  Words."    The  remembrance  of  death  and  eternity  is  calculated  to  restrain  our  evil  inclinations. 


ECCLESIASTICUS      VIII.  4T1 


CHAPTER    YIII. 

OTHER   LESSONS    OF   WISDOM    AND   VIRTUE. 

Strive  not  with  a  powerful  man,  lest  thou  fall  into  his  hands. 

2.  Contend  not  with  a  rich  man,  lest  he  bring  an  action  against 
thee.i 

3.  For  gold  and  silver^  hath  destroyed  many,  and  hath  reached 
even  to  the  heart  of  kings,  and  perverted  them. 

4.  Strive  not  with  a  man  that  is  full  of  tongue ;  and  heap  not 
wood  upon  his  fire. 

5.  Communicate^  not  with  an  ignorant  man ;  lest  he  speak  ill  of 
thy  family."^ 

6.  Despise^  not  a  man  that  turneth  away  from  sin,  nor  reproach 
him  therewith :  remember  that  we  are  all  worthy  of  reproof. 

7.  Despise  not  a  man  in  his  old  age  :^  for  we  also  shall  become 
old. 

8.  Rejoice  not  at  the  death  of  thy  enemy  -J  knowing  that  we  all 
die,^  and  are  not  willing  that  others  should  rejoice  at  our  death. 

9.  Despise  not  the  discourse  of  them  that  are  ancient^  and  wise  ; 
but  acquaint  thyself  with  their  proverbs : 

10.  For  of  them   thou  shalt   learn  wisdom,   and   instruction    of 
understanding,^^  and  to  serve  great  men  without  blame.-^^  • 

11.  Let   not^^  the  discourse   of  the  aged  escape  thee;  for  they 
have  learned  of  their  fathers  : 

12.  For  of  them  thou  shalt  learn  understanding,  and  to  give  an 
answer  in  time  of  need. 

13.  Kindle  not  the  coals  of  sinners^^  by  rebuking  them  ;^*  lest 
thou  be  burnt  with  the  flame  of  the  fire  of  their  sins.^^ 

1  "  Lest  he  place  a  weight  against  thee  :"  lest,  in  judgment,  his  weight  and  influence  cause  the  scales 
of  justice  to  incline  towards  him.    Matt.  xxv.  24.    P.  "  lest  he  overweigh  thee." 

2  "  Silver  "  is  omitted  in  the  text.    Infra  xxxi.  6. 
»  "Sport." 

*  G.  P.  "  Lest  thy  ancestors  be  disgraced  "  by  his  rash  talk  concerning  them. 

6  G.  l^fl  dveiSi^e  ''reproach  not."    The  two  terms  are  employed  to  express  one.    Wo  are  forbidden  to 
reproach  the  penitent  with  his  past  faults.    2  Cor.  ii.  6.    Gal.  vi.  1. 
6  Lev.  xix.  32. 
"  "  Of  thy  enemy  "  is  not  in  the  text.    We  should  not  exult  over  any  dead  man. 

8  What  follows  is  added  by  way  of  paraphrase. 

9  "Ancient "  is  not  in  the  text.    Supra  vi.  35. 

10  The  clause :  "  and  instruction  of  understanding,"  is  added  to  the  text. 

11  "Without  blame"  is  an  addition. 

12  G.  "Depart  not  from."  «  q.  «  a  sinner." 

14  «By  rebuking  them"  is  an  explanatory  clause.    We  are  forbidden  to  excite  the  rage  of  the  sinner  . 
16  "  Of  their  fire."    Sins  is  added  by  the  interpreter. 


472  ECCLESIASTICUS      IX. 

14.  Stand  not  against  the  face  of  a  contumelious  person  ;^^  lest  he 
sit  as  a  spy  to  entrap  thee  in  thy  words. 

15.  Lend  not  to  a  man  that  is  mightier  than  thyself  :^^  and  if 
thou  lendest,  count  it  as  lost. 

16.  Be  not  surety  above  thy  power :  and  if  thou  be  surety,  think 
as  if  thou  wert  to  pay  it. 

17.  Judge  not  against  a  judge ;  for  he  judgeth  according  to  that 
which  is  just.^^ 

18.  Go  not  on  the  way  with  a  bold  man,  lest  he  do  thee  injury  :^^ 
for  he  goeth^*^  according  to  his  own  will;  and  thou  shalt  perish 
together  with  him  through  his  folly.^^ 

19.  Quarrel  not  with  a  passionate  man,^^  and  go  not  into  the 
desert  with  a  bold  man  :^^  for  blood  is  as  nothing  in  his  sight ;  and 
where  there  is  no  help,  he  will  knock  thee  down. 

20.  Advise  not  with  fools ;  for  they  cannot  love  but  such  things 
as  please  them.^^ 

21.  Before  a  stranger  do  no  matter  of  counsel  :^^  for  thou  knowest 
not  what  he  will  bring  forth. 

22.  Open  not  thy  heart  to  every  man ;  lest  he  repay  thee  with  an 
evil  turn,  and  speak  reproachfully  to  thee.^^ 


CHAPTER    IX. 


CAUTIONS   WITH   REGARD    TO   WOMEN,    AND   DANGEROUS    CONVERSATIONS. 

Be  not  jealous  over  the  wife  of  thy  bosom ;  lest  she  show  in  thy 
regard  the  malice  of  a  wicked  lesson.^ 

*8  Grotius  says  that  it  means,  rise  not  up  to  reply  to  him,  in  a  public  assembly. 
"  Infra  xxlx.  4.    This  is  a  principle  of  prudence,  that  we  may  escape  loss. 

18  Go  not  to  law  with  a  judge,  for  they  will  judge  for  him  according  to  his  honor.     His  influence  with 
•his  colleagues  leaves  little  hopes  of  obtaining  justice,  when  he  is  a  party. 

19  Gen.  iv.  8.    G.  P.  "  Lest  he  become  grievous  unto  thee."    It  may  also  mean  that  the  wicked  man 
jiiight  force  him  to  concur  in  some  deed  of  violence. 

20  "  Will  do." 

21  P.  Its  victim;  or  the  reputed  accomplice  of  his  crime. 

22  Prov.  xxii.  24. 

23  G.  P.  '-With  him." 

24  G.  P.  "  Consult  not  with  a  fool,  for  he  cannot  keep  counsel." 

25  "  Nothing  secret,"  requiring  secresy. 

20  G..P.  "  Lest  he  requite  thee  with  a  shrewd  turn."    This  may  be  said  ironically,  to  denote  the  proba- 
bility of  his  repaying  it  by  malicious  exposure. 

1  G.  P.  "  Teach  her  not  an  evil  lesson  against  thyself."    She  may  indulge  similar  suspicions  regarding 
:her  husband,  and  may  be  led  to  the  commission  of  the  crime,  seeing  that  she  has  lost  his  confidence. 


ECCLESIASTICUS      IX.  473 

2.  Give  not  the  power  of  ^  thy  soul  to  a  woman ;  lest  she  enter 
upon  thy  strength,^  and  thou  be  confounded. 

3.  Look  not  upon  a  woman  that  hath  a  mind  for  many  ;^  lest 
thou  fall  into  her  snares. 

4.  Use   not   much   the   company  of  her   that   is  a   dancer,^  and 
hearken  not  to  her  f  lest  thou  perish  by  the  force  of  her  charms.^ 

5.  Gaze  not  upon  a  maiden  ;  lest  her  beauty  be  a  stumbling-block 
to  thee.^ 

6.  Give  not  thy  soul  to  harlots  in  any  point  f  lest  thou  destroy 
thyself  and^^  thy  inheritance. 

7.  Look  not  round  about  thee  in  the  ways  of  the  city,  nor  wander 
up  and  down  in  the  streets^^  thereof. 

8.  Turn  away  thy  face^^  from  a  woman  dressed  up  ;^^  and  gaze 
not  about  upon  another's  beauty.^^ 

9.  For  many  have  perished^^  by  the  beauty  of  a  woman ;  and 
hereby  lust^^  is  enkindled  as  a  fire. 

10.  Every  woman  that  is  a  harlot,  shall  be  trodden  upon  as  dung 
in  the  way.^'' 

11.  Many  by  admiring  the  beauty  of  another  man's  wife,  have 
become  reprobate ;  for  her  conversation  burneth  as  fire.^^ 

12.  Sit  not  at  all  with  another  man's  wife,  nor  repose  upon  the 
bed  with  her : 

13.  And  strive  not  with  her  over  wine  ;^^  lest  thy  heart  incline 
towards  her,  and  by  thy  blood^  thou  fall  into  destruction. 


2  "  The  power  of"  is  not  in  the  text. 

3  Lest  she  take  authority.    The  words  which  follow  are  wanting. 
♦  G.  P.  "  Meet  not  with  a  harlot." 

6  One  who  plays  on  a  musical  instrument,  or  who  sings. 

6  These  words  are  not  in  the  text. 

7  0.  P.  "With  her  attempts," 

8  Gen.  tL  2.  "Lest  thou  be  upset  in  her  punishments."  The  verb  may  be  literally  rendered: 
i'  scandalized-"  It  may  mean,  lest  thou  partake  of  her  punishments.  Some  conjecture  that  for  tniTniioii 
we  should  read  liri^vjilaii  '  desires.'    P.  "  that  thou  fell  not  by  those  things  that  are  precious  in  her." 

9  "  In  any  point,"  is  an  addition  to  the  text.    Prov.  v.  2. 

10  '*  Thyself  and  "  is  also  added. 

11  In  its  lonely  places. 

12  "  Thy  eye." 

13  G.  "  A  woman  of  beautiful  shape."    Gen.  xxxiv.  2.    2  Kings  xi.  4 :  xiii.  1.    Matt.  v.  20. 
1*  The  wife  of  another. 

15  "  Gone  astray." 

16  "  Friendship,"  taken  in  a  bad  sense. 

17  This  verse  is  wanting  in  the  Greek. 

18  This  is  a  second  version  of  verse  9th. 

19  The  Greek  term  has  reference  to  the  custom  of  pressing  to  drink  at  banquets. 

20  G.  TTveviiari  "Spirit."  It  may  be  understood  of  attiichment  conceived  unexpectedly.  The  Vul- 
gate  read :  aiiian  which  may  be  explained  of  the  danger  of  bloodshed,  if  discovered  by  the  hus- 
band.   Clement,  of  Alexandria,  had  this  reading.    Strom,  xi.  7. 


474  ECCLESIASTIC  us      IX. 

14.  Forsake  not  an  old  friend ;  for  the  new  will  not  be  like  to 
him. 

15.  A  new  friend  is  as  new  wine :  it  shall  grow  old,  and  thou 
shalt  drink  it  with  pleasure. 

16.  Envy  not  the  glory  and  riches^^  of  a  sinner  :  for  thou  knowest 
not  what  his  ruin^^  shall  be. 

17.  Be  not  pleased  with  the  wrong  done^^  by  the  unjust,  knowing 
that  even  to  helP^  the  wicked  shall  not  be  approved.^^ 

18.  Keep  thee  far  from  the  man  that  hath  power  to  kill ;  so  thou 
shalt  not  entertain  the  fear  of  death. 

19.  And  if  thou  come  to  him,^^  commit  no  fault ;  lest  he  take 
away  thy  life. 

20.  Know  it  to  be  a  communication  with  death:  for  thou  art 
going  In  the  midst  of  snares,^^  and  walking  upon  the  arms  of  them 
that  are  grieved.^^ 

21.  According  to  thy  power  beware^^  of  thy  neighbor ;  and  treat^^ 
with  the  wise  and  prudent.^^ 

22.  Let  just  men  be  thy  guests :  and  let  thy  glory  be  in  the  fear 
of  God. 

23.  And  let  the  thought  of  God  be  in  thy  mind,  and  all  thy 
discourse  on  the  commandments^^  of  the  Most  High. 

24.  Works^  shall  be  praised  for  the  hand  of  the  artificers,  and 
the  prince  of  the  people  for  the  wisdom  of  his  speech  f^  but  the 
word  of  the  ancients  for  the  sense.^ 

25.  A  man  full  of  tongue  is  terrible  in  his  city :  and  he  that  is 
rash  in  his  word  shall  be  hated. 


81  Judges  ix.  4.  2  Kings  xv.  10.  "  And  riches,"  is  added  by  way  of  explanation,  since  glory  is  often 
understood  in  Scripture.  22  nis  end.    2  Tim.  ii.  14. 

23  "With  the  good  pleasure,"  the  approval.  The  Vulgate  instead  of  tv6oKia  read  a^iKia  which 
however  yields  the  same  meaning,  since  the  wicked  glory  in  injustice.  Their  approval  is  not  to  be 
coveted.  **  The  region  of  the  departed. 

25  G.  "They  shall  not  be  justified  "—shall  not  escape  with  impunity.  Justice  will  overtake  them  in 
this  life,  or  certainly  hereafter.  Their  support  is  of  no  avail  in  futurity.  The  wicked  are  not  mentioned 
in  the  latter  member  of  this  verse. 

CO  "To  him"  is  not  in  the  text. 

~'t  G.  "Know  that  thou  goest  in  the  midst  of  snares."  The  "communication  with  death"  is  not 
mentioned  in  the  text.    It  means  that  his  intercourse  with  men  in  power  endangers  his  life. 

28  G.  "  And  thou  walkest  upon  the  battlements  of  the  city :"  exposed  to  fall,  or  to  be  struck  down. 
The  Vulgate  had  a  different  reading,  which  it  is  difficult  to  explain.  Probably  it  means  that  he  was 
walking  where  the  arms  lay  of  men  who  had  been  slain,  and  whose  death  was  still  the  subject  of  grief  to 
their  companions  in  arms. 

29  "  Form  thy  conjecture." 

30  G.  "  Take  counsel." 

31  The  last  epithet  is  added.    The  two  following  verses  are  in  inverse  order  in  the  text. 

32  "Law."  88  "A  work." 

8*  G.  P.  "  The  wise  ruler  of  the  people  for  his  speech." 
85    The  last  clause  is  not  in  the  Greek. 


ECCLESIASTICUS      X.  475 

CHAPTER    X. 

THE   VIRTUES    AND   VICES    OF   MEN   IN   POWER:    THE    GREAT   EVIL    OF   PRIDE. 

A  WISE  judge  shall  judge^  his  people :  and  the  government  of  a 
prudent  man  shall  be  steady.^ 

2.  As  the  judge  of  the  people  is  himself,^  so  also  are  his  ministers : 
and  what  manner  of  man  the  ruler  of  a  city  is,  such  also  are^  they 
that  dwell  therein. 

3.  An  unwise  king  shall  be  the  ruin  of  his  people  :^  and  cities^ 
shall  be  inhabited  through  the  prudence  of  the  rulers. 

4.  The  power  of  the  earth  is  in  the  hand  of  God  -J  and  in  time^ 
He  will  raise  up  a  useful  ruler^  over  it. 

5.  The  prosperity  of  man  is  in  the  hand  of  God :  and  upon  the 
person  of  the  scribe  He  shall  lay  his  honor. ^*^ 

6.  Remember  not  any  injury  done  thee  by  thy  neighbor ;"  and 
do  thou  nothing  by  acts  of  contumely.^^ 

7.  Pride  is  hateful  before  God  and  men :  and  all  iniquity  of 
nations  is  execrable.^^ 

8.  A  kingdom  is  translated  from  one  people  to  another,  because 
of  injustices,^^  and  wrongs,  and  injuries,  and  divers  deceits. 

9.  But  nothingis  more  wicked  than  the  covetous  man.^*  Why  are 
earth  and  ashes  proud  ? 

10.  There  is  not  a  more  wicked  thing  than  to  love  money :  for 
such  a  one  setteth  even  his  own  soul  to  sale:  because  while  he 
liveth,  he^^  hath  cast  away  his  bowels. 

I  G.  p.  "  Instruct "  »  G.  P.  "  Well  ordered." 
3  Prov.  xxix.  12.                   *  G.  P.  "  All." 

6  3.  Kings,  xii.  13.  «  G.  P.  "The  city." 

7  G.  P.  "The  Lord." 

8  Opportunely. 

9  "  Ruler"  is  not  in  the  Greek,  although  it  must  be  understood. 

10  God  covers  with  honor  the  learned  doctor  of  His  law,  as  it  were  causing  his  face  to  shine,  and 
displaying  his  wisdom  before  men. 

II  G.  "  Be  not  angry  with  the  neighbor  for  any  wrong."    P.  "  Bear  not  hatred."    Lev.  xix.  13. 

12  Q.,   V0p£(j)S. 

13  G.  P.  "  And  by  both  do  one  commit  iniquity  :"  pride  will  lead  to  the  commission  of  crimes  against 
God  and  men. 

1*  Instead  of  the  following  words,  the  text  has :  "  and  injuries,  and  riches."  This  must  be  understood 
of  unjust  acquisitions.    Dan.  iv.  14. 

15  This  sentence,  as  also  the  next  verse,  as  far  as  "because,"  are  wanting  in  the  Vatican  manu- 
script. The  first  clause  of  the  following  verse  is  in  the  Polyglot  Alcala,  and  was  in  the  ancient  manu- 
script used  by  the  Vulgate  interpreter,  who  gives  two  translations  of  it. 

18  "I  have :"  The  Vatican  manuscript  has  the  first  person  singular,  and  the  Polyglot  the  third  person 
plural.  The  Vulgate  reading  offers  an  excellent  meaning.  The  covetous  man,  during  life,  seems  to 
have  cast  away  the  bowels  of  compassion  for  his  suffering  fellow-men. 


476  ECCLESIASTICUS      X. 

11.  All  power  is  of  short  duration.  A  long  sickness  is  troublesome 
to  the  physician. ^^ 

12.  The  physician  cutteth  off^^  a  short^^  sickness :  so  also  a  king 
is  to-day,  and  to-morrow  he  shall  die.^^ 

13.  For  when  a  man  shall  die,  he  shall  inherit  serpents,  and 
beasts,  and  worms. 

14.  The  beginning  of  the  pride  of  man,  is  to  fall  off  from  God : 

15.  Because  his  heart  is  departed  from  Him  that  made  him :  for 
pride  is  the  beginning  of  all  sin  :^^  he  that  is  subject  to  it,  shall  be 
filled  with  maledictions,^^  and  it  shall  ruin  him  in  the  end.^^ 

16.  Therefore  hath  the  Lord  filled  with  disgrace  the  assemblies^* 
of  the  wicked,  and  hath  utterly  destroyed  them. 

17.  God  hath  overturned  the  thrones  of  proud^  princes,  and  hath 
set  up  the  meek  in  their  stead. 

18.  God  hath  made  the  roots  of  proud^  nations  to  wither,  and 
hath  planted  the  humble  of  these  nations  :^^ 

19.  The  Lord  hath  overthrown  the  lands  of  the  Gentiles,  and  hath 
destroyed  them  even  to  the  foundation.^ 

20.  He  hath  made  some  of  them  to  wither  away,  and  hath  de- 
stroyed them,  and  hath  made  their  memory  to  cease  from  the  earth. 

21.  God  hath  abolished  the  memory  of  the  proud,  and  hath  pre- 
served the  memory  of  them  that  are  humble  in  mind.^^ 

22.  Pride  was  not  made  for  men ;  nor  wrath  for  the  race   of 


17  This  verse  is  not  in  the  Greek.    It  appears  to  be  aa  observation  having  reference  to  the  next  verse. 

18  The  present  reading  is^rKuinrei  mocketh:  the  Polyglot  has  kotttei  which  is  conformable  to^the  Vulgate. 
Grotlus  approves  of  this  reading,  since  the  physician,  in  cases  of  protracted  sickness,  was  wont  to  have 
recourse  to  severe  remedies. 

19  The  Vulgate  read  [xiKpov  w'hilst  the  actual  reading  is  fiaKpov. 

20  God  cuts  off  the  king,  as  the  physician  cuts  off  the  disease,  by  suitable  remedies.  Lest  the  king 
should  continue  to  tyrannize  over  his  subjects,  he  is  snatched  out  of  life. 

21  G.  P.  "  For  pride  is  the  beginning  of  sin." 

22  "Shall  rain  down  abomination."    It  is  a  figurative  expression  of  the  rapid  spread  of  pride. 
28  The  last  clause  is  wanting. 

24  The  Vulgate  seems  to  have  read  "Zwayoyyag.  Q.  p.  «  Therefore  the  Lord  hath  brought  upon  them 
strange  calamities."  The  verb  napeSo^aae  agrees  better  with  the  Vulgate  reading.  The  wicked  are 
not  mentioned  in  the  text. 

25  This  epithet  is  not  in  the  text.  The  sentiment  corresponds  with  the  canticle  of  the  Blessed  Virgin. 
Luke  i.  52. 

20  It  is  wanting  in  the  text. 

27  '•'  Of  these  nations."    This  is  not  in  the  text,  which  has  "  in  their  stead." 

28  G.  P.  "  Foundations  of  the  earth,"  the  lowest  depths. 

29  This  verse  is  not  in  the  text. 

30  Qi,  yevv^naai.  V.  '^nationi."  It  may  have  been  "natis."  Although  men  are  remarkable  for 
pride  and  ambition,  and  women  for  anger,  these  vices  are  not  inherent  in  either  sex.  "  The  children  of 
women"  may  mean  "  men,"  so  that  the  two  members  of  the  sentence  are  applicable  to  the  same  class  of 
per  sons. 


ECCLESIASTICUS      X.  477 

23.  That  seed  of  men  which  feareth  God,  shall  be  honored :  but 
that  seed  shall  be  dishonored  which  transgresseth  the  commandments 
of  the  Lord.31 

24.  In  the  midst  of  brethren  their  chief  is  honorable :  so  shall 
they  that  fear  the  Lord  be  in  His  eyes. 

25.  The  fear  of  God  is  the  glory  of  the  rich,  of  the  honorable, 
and  of  the  poor : 

26.  Despise  not  a  just  man  that  is  poor ;  and  do  not  magnify  a 
sinful  man  that  is  rich.^^ 

27.  The  great  man,  and  the  judge,  and  the  mighty  is  in  honor : 
and  there  is  none^^  greater  than  he  that  feareth  God. 

28.  They  that  are  free  shall  serve  a  servant  that  is  wise  :^^  and 
a  man  that  is  prudent  and  well-instructed^  will  not  murmur^  when  he 
is  reproved :  and  he  that  is  ignorant,  shall  not  be  honored. 

29.  Extol  not  thyself  ^^  in  doing  thy  work  ;  and  linger  not^  in  the 
time  of  distress : 

30.  Better  is  he  that  laboreth,  and  aboundeth  in^  all  things,  than 
he  thaf*^  boasteth  himself,  and  wanteth  bread. 

31.  My  son,  keep^^  J;hy  soul  in  meekness,  and  give  it  honor  accord- 
ing to  its  desert."*^ 

32.  Who  will  justify  him  that  sinneth  against  his  own  soul  ?  and 
who  will  honor  him  that  dishonoreth  his  own  soul  ? 

33.  The  poor  man  is  honored  for  his  knowledge  and  fear  :^  and 
there  is  a^  man  that  is  honored  for  his  wealth. 

34.  But  he  that  is  honored  in  poverty,  how  much  more  in  wealth  ?^^ 
and  he  that  is  honored^^  in  wealth,  let  him  fear  poverty.^^ 


31  G.  "  What  seed  is  honorable  ?  The  seed  of  man.  What  seed  is  honorable?  Those  who  fear  the  Lord. 
What  seed  is  without  honor  ?  The  seed  of  man.  What  seed  is  without  honor?  Those  who  transgress 
the  commandments."    The  Vulgate  expresses  the  meaning  in  smoother  stjie. 

32  '•  It  is  not  meet  to  despise  the  poor  man  that  hath  understanding,  neither  is  it  convenient  to  magnify 
a  sinful  man."    P.  33  Of  them. 

34  Freemen  will  not  consider  it  disgraceful  to  perform  humble  offices  for  an  intelligent  and  Tfaithful 
servant.    Prov.  xvii.  2. 

35  2  Kings  xii.  13.    "  And  well  instructed."    This  is  another  explanation  of  the  same  term. 
35  What  follows  is  not  in  the  text. 

3T  The  Greek  term  means  to  reason  or  meditate ;  but  some  conjecture  that  the  Hebrew,  which  it  is 
employed  to  represent,  meant  to  delay. 

3'  "  Glory  not."    The  two  verbs  seem  to  have  changed  places  in  the  Vulgate. 

2^  The  clause : " and  aboundeth;"  is  not  in  the  text.    Prov.  xii.  9. 

*>  G.  "  That  walketh  about,  or  boasteth." 

*i  "  Glorify."    By  meekness  we  are  to  honor  our  character. 

<2  Self-respect  is  necessary  according  to  the  station  we  occupy. 

*3  Two  words  are  employed  by  the  Vulgate  for  one:  iniaTfJurjv.  The  i)oor  man,  who  fears  God,  and 
acts  according  to  His  law,  is  respected.  44  Q.  p.  <«  And  the  rich  man." 

•46  Trpoo-axwj.  This  adverb  means  'attentively;'  but  it  is  here  used  to  express  strongly  the  cer- 
tainty of  the  fact.     40  « Inglorious."    The  negation  is  in  the  text. 

47  G.  P.  '•  How  much  more  in  poverty  ?"  If  wealth  cannot  shield  him  from  contempt,  how  can  he 
eecape  it,  when  poor  ?    The  same  adverb  is  repeated.    Compare  James  i,  9, 10. 


478  BCCLESIASTICUS      XI 


CHAPTER    XI. 

LESSONS    OF    HUMILITY   AND   MODERATION    IN    ALL    THINGS. 

The  wisdom  of  the  humble  shall  exalt^  his  head,  and  shall  make 
him  sit  in  the  midst  of  great  men. 

2.  Praise  not  a  man  for  his  beauty ;  neither  despise^  a  man  for 
his  look. 

3.  The  bee  is  small  among  flying  things ;  but  her  fruit  hath  the 
chiefest  sweetness. 

4.  Glory  not  in  appareP  at  any  time,  and  be  not  exalted  in  the 
day  of  thy  honor :  for  the  works  of  the  Highest  only^  are  wonderful; 
and  His  works  are^  glorious,  and  secret,  and  hidden. 

5.  Many  tyrants  have  sat  on  the  throne :  and  he  whom  no  man 
would  think  on,  hath  worn  the  crown. 

6.  Many  mighty  men  have  been  greatly  brought  down  :^  and  the 
glorious  have  been  delivered  into  the  hands  of  others. 

7.  Before  thou  inquire,  ^blame  no  man:  and  when  thou  hast 
inquired,''  reprove  justly.^ 

8.  Before  thou  hear,  answer  not  a  word  :^  and  interrupt  not  others 
in  the  midst  of  their  discourse. 

9.  Strive  not  in  a  matter  which  doth  not  concern  thee ;  and  sit 
not  in  judgment  with  sinners. 

10.  My  son,  meddle  not  with  many  matters  :  and  if  thou  be  rich,^° 
thou  shalt  not  be  free  from  sin :  for  if  thou  pursue  after,  thou  shalt 
not  overtake :  and  if  thou  run  before,  thou  shalt  not  escape.-^^ 

11.  There  is  an  ungodly  man^^  that  laboreth,  and  maketh  haste, 
and  is  in  sorrow,^^  and  is  so  much  the  more  in  want. 


1  G.  p.  "  Lifteth  up."    Gen.  xli.  40.    Dan.  vi.  3.    John  vii.  18. 

2  G.  P.  "Abbor." 

3  Acts.  xii.  21,  22. 

4  G.  P.  "The  Lord." 

5  G.  p.  "  Among  men  are  hidden." 

<5  G.  P.  "  Disgraced."    1  Kings,  xv.  28.    Esther  vi.  7. 

1  O.  P.  "  Understand  first."  I 

8  The  adverb  is  not  in  the  text. 

0  Prov.  xviii.  13. 

10  G.    idv  irM^vvfis  "  if  thou  multiply."    P.  "if  thou  meddle  much."    See  1  Tim,  vi.  9. 

13  The  disappointments  and  dangers  of  life  are  thus  represented.  Singleness  of  purpose  and  a  pru- 
dent choice  of  occupations  are  commended,  since  by  undertaking  too  much,  we  expose  ourselves  to 
disappointments,  and  involve  ourselves  in  difficulties. 

12  G.  P.  "  There  is  one."  The  epithet  "  ungodly,"  is  not  in  the  text,  which  represents  the  failure  and 
distress  of  one  who  has  toiled  with  great  anxiety  to  acquire  wealth, 

13  £ccl.  iv.  8.    The  two  last  phrases  are  in  inverse  order  in  the  Vatica  mnanuscript. 


ECCLESIASTICUS      XI.  479 

12.  Again,  there  is  an  unactive  man  that  wanteth  help,  is  very 
weak  in  ability,  and  is  in  great  poverty : 

13.  Yet  the  eye  of  God^*  hath  looked  upon  him  for  good,  and 
hath  lifted  him  up  froin  his  low  estate,  and  hath  exalted  his  head  : 
and  many  have  wondered  at  him,  and  have  glorified  God.^'^ 

14.  Good  things  and  evil,^^  life  and  death,  poverty  and  riches,  are 
from  God.^^ 

15.  Wisdom  and  discipline,  and  the  knowledge  of  the  law  are 
with  God.     Love  and  the  ways  of  good  things  are  with  Him. 

16.  Error  and  darkness  are  created  with  sinners :  and  they  that 
glory  in  evil  things,  grow  old  in  evil.^^ 

17.  The  gift  of  God  abideth  with  the  just :  and  his  advancement 
shall  have  success  forever.^^ 

18.  There  is  one  that  is  enriched  by  living  sparingly :  and  this  is 
the  portion  of  his  reward, 

19.  In  that  he  saith ;  I  have  found  me  rest,^^  and  now  I  will  eat 
of  my  goods  alone : 

20.  And  he  knoweth  not  what  time  shall  pass,  and  that  death 
approacheth,^^  and  that  he  must  leave  all  to  others,  and  die.^ 

21.  Be  steadfast  in  thy  covenant;  and  be  conversant  therein; 
and  grow  old  in  the  work  of  thy  commandments.^^ 

22.  Abide  not  in  the  works  of  sinners.  But  trust  in  God,  and 
stay  in  thy  place.^^ 

23.  For  it  is  easy  in  the  eyes  of  God  on  a  sudden  to  make  the 
poor  man  rich. 

24.  The  blessing  of  God  maketh  haste  to  reward  the  just :  and  in 
a  swift  hour  His  blessing  beareth  fruit.^ 

1*  G.P.  "  The  eyes  of  the  Lord.'*  Job  xlli.  10.  God  sometimes  vouchsafes  to  give  wealth  to  men  of 
little  energy,  or  talent,  whose  success  strikes  others  with  surprise.  It  may  be  an  obserTation  of  the 
interpreter. 

15  The  last  clause  is  wanting  in  the  text. 

16  Job  ii.  10. 

n  G.  P.  «  The  Lord." 

18  These  two  verses  are  wanting  in  some  Greek  copies.  Francis  Lucas,  of  Bruges,  thinks  that  they 
were  not  in  the  original  Vulgate,  since  they  are  wanting  in  many  ancient  manuscripts.  Error  and 
darkness  are  not  created  substances;  but  the  absence  of  truth  and  light.  They  are  said  to  be  created 
with  sinners,  to  express  strongly  that  they  characterize  them :  "  had  their  beginning  together  with 
sinners."    G.  P. 

19  G.  P.  "  His  favor  bringeth  prosperity  forever."  The  favor  of  God  crowns  the  efforts  of  the  just  with 
success. 

20  Compare  Luke  xii.  19.    The  resemblance  of  the  two  passages  is  striking. 

21  This  clause  is  not  in  the  text,  orin  the  most  valuable  Latin  manuscripts,  as  Lucas,  of  Bruges,  observes. 

22  This  clause  is  wanting  in  several  manuscripts. 

23  G.  P.  "  In  thy  work." 

24  G.  P.  "  Marvel  not  at  the  works  of  sinners:  trust  in  the  Lord,  and  abide  at  thy  labor." 
«B  He  maketh  hia  blessing  fructify. 


480  ECCLESIASTICUS      XII. 

25.  Say  not :  What  need  I,  and  what  good  shall  I  have  by  this  ?^ 

26.  Say  not :  I  have  enough  -^  and  what  shall  I  be  made  worse 
by  this  ?2« 

27.  In  the  day  of  good  things  be  not  unmindful  of  evils :  and  in 
the  day  of  evils  be  not  unmindful  of  good  things  :^^ 

28.  For  it  is  easy  before  God  in  the  day  of  death  to  reward  every 
one  according  to  his  ways. 

29.  The  affliction  of  an  hour  maketh  one  forget  great  delights ; 
and  in  the  end  of  a  man  is  the  disclosing  of  his  works. 

30.  Praise  not  any  man  before  death  ;  for  a  man  is  known  by  his 
Children. 

31.  Bring  not  every  man  into  thy  house ;  for  many  are  the  snares 
of  the  deceitful. 

32.  For  as  corrupted  bowels  send  forth  a  foul  breath,  and-'^'^  as  the 
partridge  is  brought  into  the  cage,  and  the  roe  into  the  snare  f^  so 
also  is  the  heart  of  the  proud,  and  as  a  spy  that  watcheth  for  the 
fall  of  his  neighbor.^^ 

33.  For  he  lieth  in  wait,  and  turneth  good  into  evil :  and  in  things 
worthy  of  praise  he  will  lay^^  blame. 

34.  Of  one  spark  cometh  a  great  fire,  and  of  one  deceitful  man 
much  blood  :^*  and  a  sinful  man  lieth  in  wait  for  blood. 

35.  Take  heed  to  thyself  of  a  mischievous  man ;  for  he  worketh 
evils ;  lest  he  bring  upon  thee  reproach  forever. 

36.  Receive  a  stranger  in,  and  he  will  put  all  in  confusion,^^  and 
turn  thee  out  of  thy  own  house. 


CHAPTER    XII. 

WE    AKE    TO   BE    LIBEEAL   TO    THE    JUST:    AND    NOT   TO    TRUST   THE   WICKED, 

If  thou  do  good,  know  to  whom  thou  doest  it ;  and  there  shall  be 
much  thanks^  for  thy  good  deeds. 

2«  G.  P.  «  Hereafter,"    In  time  of  distress  we  should  not  despond. 

^  ^-  P.  28  In  abundance  we  must  not  indulge  security  against  a  change  of  fortune, 

29  The  text  expresses  it  positively :  P.  "  there  is  a  forgetfulness  of  afaiction  "—evils  are  forgotten.  In 
prosperity  we  forget  our  past  distress ;  and  in  adversity  we  call  not  to  mind  the  blessings  which  we 
once  enjoyed.     Infra  xviii.  25, 

30  The  first  comparison  is  not  in  the  Greek.  The  partridge  inclosed  in  a  cage  is  used  to  entice  other 
partridges.  31  "  And  as  the  roe  into  the  snare,"    This  comparison  is  wanting  in  the  Greek. 

32  "Of  bis  neighbor:"  is  not  in  the  text. 

33  P.  G.    iv  Toig  aipcTois.    Bible  de  Vence :  " dans  les  actions les plus pures." 

3*  This  clause :  "  of  one  deceitful  maji  much  blood ;"  is  not  in  the  text.    It  is  the  application  of  the 
comparison  just  used,  which  is  in  substance  repeated  in  the  last  member  of  this  verse. 
35  o.    £"  rapaxaig.     Martini :  Egli  la  meitrd  sottosnpra,  e  ti  rovinerd. 
I  The  Greek  term  mny  be  rendered  also  '  merit,  recompense.' 


ECCLESIASTICUS      XII.  481 

2.  Do  good  to  the  just  man,^  and  thou  shalt  find  great  recom- 
pense :  and  if  not  from  him,  assuredly  from  the  Lord.^ 

8.  For  there  is  no  good  for  him  that  is  always  occupied  in  evil? 
and  that  giveth  no  alms :  for  the  Most  High  hateth  sinners,^  and  hath 
mercy  on  the  penitent. 

4.  Give  to  the  merciful  f  and  uphold  not  the  Sinner  :^  for  He  will 
repay  vengeance  to  the  ungodly  and  to  sinners,  and  keep  them 
against  the  day  of  vengeance. 

5.  Give  to  the  good,  and  receive  not  a  sinner.'' 

6.  Do  good  to  the  humble,  and  give  not  to  the  ungodly  man :  hold 
back  thy  bread,  and  give  it  not  to  him,  lest  thereby  he  overmaster 
thee :« 

7.  For  thou  shalt  receive  twice  as  much  evil  for  all  the  good  thou 
shalt  have  done  to  him :  for  the  Highest  also  hateth  sinners,  and 
will  repay  vengeance  to  the  ungodly. 

8.  A  friend  shall  not  be  known^  in  prosperity :  and  an  enemy 
shall  not  be  hidden  in  adversity. 

9.  In  the  prosperity  of  a  man,  his  enemies  are  grieved :  and  in 
his  adversity^*'  a  friend  is  known. 

10.  Never  trust  thy  enemy  ;  for  his  wickedness  rusteth  as  brass  : 

11.  Though  he  humble  himself,  and  go  crouching,  yet  take  good 
heed,  and  beware  of  him.^^ 

12.  Set  him  not  by  thee  ;^^  neither  let  him  sit  on  thy  right  hand ; 
lest  he  turn  into  thy  place,  and  seek  to  take  thy  seat :  and  at  the 
last  thou  acknowledge  my  words,  and  be  pricked  with  my  sayings.^^ 


2  Pious. 

3  G.  p.  "  From  the  Most  High." 

*  This  clause  is  put  lower  down  in  the  Vatican  manuscript.  The  last  clause  is  wanting.  It  appears 
to  be  the  observation  of  the  interpreter. 

5  G.  P.  "Godly  man."  A  preference  of  the  good  to  the  wicked  in  distributing  alms  is  laudable,  since 
It  tends  to  encourage  virtue.    Gal.  vi.  10. 

6  What  follows  in  this  verse  is  not  here  in  the  text,  but  the  first  clause  is  found  in  v.  6. 

7  This  verse  is  a  repetition  of  the  fourth  with  the  change  of  one  word ;  'good'  being  inserted  for 
pious. 

8  The  wicked  are  to  be  relieved  in  their  distress,  notwithstanding  their  unworthiness,  but  we  are 
directed  to  withhold  from  them  what  might  enable  them  to  injure  us,  or  encourage  them  in  crime. 
Christ,  our  Lord,  in  commanding  us  to  give  to  every  one  that  asketh  of  us  did  not  intend  that  we  should 
disregard  the  rules  of  prudence. 

•  Shall  not  be  judged,  or  avenged.  Some  manuscripts  have  the  Greek  term  for  known.  In  prosperity, 
when  all  applaud,  it  is  difficult  to  distinguish  a  true  friend. 

10  G.  P.  "  Even  a  friend  will  depart."  A  devoted  friend  is  seen  when  others  withdraw,  and  refuse 
help.  A  friend,  whose  attachment  is  not  strong,  withdraws  from  his  afflicted  friend,  not  being  willing  to 
share  his  sufferings. 

11  G.  P.  "  And  thou  shalt  be  unto  him  as  if  thou  hadst  wiped  a  looking  glass,  and  thou  shalt  know 
that  his  rust  hath  not  been  altogether  wiped  away."  Mirrors  were  formerly  made  of  highly  polished 
brass.    The  false  friend  is  compared  to  a  rusted  mirror,  that  nothing  can  cleanse. 

12  The  text  here  inserts :  "  lest  when  ho  hath  overthrown  thco  he  stand  up  in  thy  place  :"  which  cor- 
responds with  what  is  afterwards  expressed.  13  Painfully  experiencing  their  truth. 

31 


482  ECCLESIASTICUS      XIII. 

13.  Who  will  pity  an  enchanter  struck  by  a  serpent,  or  any  that 
come  near  wild  beasts  ?  So  is  it  with  him  that  keepeth  company  with 
a  wicked  man,  and  is  involved  in  his  sins. 

14.  For  an  hour^^  he  will  abide  with  thee :  but  if  thou  begin  to 
decline,^^  he  will  not  continue. 

15.  An  enemy  speaketh  sweetly  with  his  lips  :^^  but  in  his  heart 
he  planneth  to  throw  thee  into  a  pit. 

16.  An  enemy  weepeth  with  his  eyes :  but  if  he  find  an  opportu- 
nity, he  will  not  be  satisfied  with  blood  :^^ 

17.  And  if  evils  come  upon  thee,  thou  shalt  find  him  there  first. ^^ 

18.  An  enemy  hath  tears  in  his  eyes  ;^^  and  while  he  pretendeth 
to  help  thee,  will  trip  up  thy  feet. 

19.  He  will  shake  his  head,  and  clap  his  hands,  and  whisper  much, 
and  change  his  countenance.^^ 


CHAPTER     XIII 


CAUTIONS    IN   THE   CHOICE    OF   COMPANY. 


He  that  toucheth  pitch, ^  shall  be  defiled  with  it :  and  he  that  hath 
fellowship  with  the  proud,  shall  become  proud.^ 

2.  He  that  hath  fellowship  with  one  more  exalted  than  himself, 
taketh  a  burden  upon  him.  And  have  no  fellowship  with  one  that 
is  richer  than  thyself.^ 

3.  What  agreement  shall  the  earthen  pot  have  with  the  kettle? 
for  if  they  knock  one  against  the  other,  it  shall  be  broken.^ 


i<  A  short  time. 

15  To  fail  and  totter. 

16  Jer.  xli.  6. 

17  He  will  shed  blood  without  remorse. 

18  G.  *'  Before  thee."    When  misfortunes  surprise  a  confiding  man,  he  may  find  that  his  professed  friend 
had  contrived  his  downfall. 

19  This  is  a  repetition  from  verse  16th. 

20  Gestures  expressive  of  sympathy  and  surprise,  but  false  and  feigned. 
1  Supra  Tii.  2. 

*  G.  P.  "Shall  be  likened  unto  him,"  the  proud  man. 

3  G.  P.  "Burden  not  thyself  above  thy  power  whilst  thou  live8t,  and  have  no  fellowship  with  one 
that  is  mightier  and  richer  than  thyself."  Couipanionsliip  with  a  more  powerful  man,  iiS  like  placing 
ourselves  under  a  weight  that  may  crush  us.    The  Vulgate  expresses  the  same  sentiment  in  two  ways. 

*  G.  "This  one  shall  knock,  and  this  one  shall  be  broken."  P.  "  if  one  be  smitten  against  the  other, 
it  shall  be  broken." 


ECCLESIASTICUS      XIII.  483 

4.  The  rich  man  hath  done  wrong,  and  yet  he  will  fume :  but  the 
poor  is  wronged,  and  must  hold  his  peace.^ 

5.  If  thou  give,^  he''  will  make  use  of  thee :  and  if  thou  have 
nothing,  he  will  forsake  thee. 

6.  If  thou  have  anything,  he  will  live  with  thee,  and  will  make  thee 
bare ;  and  he  will  not  be  sorry  for  thee.^ 

7.  If  he  have  need  of  thee,  he  will  deceive  thee,  and  smiling  upon 
thee  he  will  put  thee  in  hope :  he  will  speak  thee  fair,  and  will  say  ; 
What  wantest  thou  ? 

8.  And  he  will  shame  thee  by  his  meats,^  till  he  have  drawn  thee 
dry  twice  or  thrice,'''  and  at  last  he  will  laugh  at  thee :  and  after- 
ward when  he  seeth  thee,  he  will  forsake  thee,  and  shake  his  head 
at  thee. 

9.  Humble  thyself  to  God,  and  wait  for  his  hands. ^^ 

10.  Beware  that  thou  be  not  deceived  into  folly,'^  and  be  humbled.^^ 

11.  Be  not  lowly  in  thy  wisdom;  lest  being  humbled  thou  be  de- 
ceived into  folly. 

12.  If  thou  be  invited  by  one  that  is  mightier,  withdraw  thyself: 
for  so  he  will  invite  thee  the  more. 

13.  Be  not  troublesome,  lest  thou  be  put  back  :  and  keep  not  far 
from  him,  lest  thou  be  forgotten. 

14.  Affect  not  to  speak  with  him  as  an  equal :  and  believe  not 
his  many  words ;  for  by  much  talk  he  will  sift  thee,  and  smiling,  will 
examine  thee^^  concerning  thy  secrets. 

15.  His  cruel  mind  will  lay  up  thy  words:  and  he  will  not  spare 
to  do  thee  hurt,  and  to  cast  thee  into  prison.^^ 

16.  Take  heed  to  thyself,  and  attend  diligently  to  what  thou 
hearest  :^®  for  thou  walkest  in  danger  of  thy  ruin. 

6  G.  '•  He  himself  will  entreat."  Instead  of  demanding  redress,  he  will  employ  supplications  to  escape 
furtlier  molestation. 

«  G.  P.  "If  thou  be  for  his  profit." 

7  The  rich  man. 

8  "  For  thee  "  is  not  in  the  text.  The  meaning  is,  that  he  will  give  himself  no  trouble,  being  regard- 
less of  the  interests  of  his  benefactor. 

9  Inviting  to  his  banquets,  iu  order  to  gain  influence,  and  secure  the  property  of  his  guests. 
10  This  is  generally  referred  to  the  repetition  of  banquets. 

"  Tliis  verse  is  not  in  the  text.  It  seems  to  have  been  inserted  to  prepare  the  mind  for  the  advice 
which  follows.  To  wait  for  the  hands  of  God  is  to  looic  up  to  His  Providence  for  tlie  supply  of  our 
wants. 

12  "Into  folly"  is  not  in  the  text.  . 

13  "In  thy  jollity."    G.  P. 

1*  The  following  words  are  added  by  way  of  explanation. 

15  P.  "Cruelly  he  will  lay  up  thy  words,  and  will  not  spare  to  do  thee  hurt,  and  to  put  thee  in  prison.') 
He  keeps  not  his  promises,  he  has  no  regard  to  his  repeated  professions  of  friendship.  He  maliciously 
devi-ievS  charges,  on  which  the  poor  man  may  be  imprisoned. 

16  •'  To  what  thou  hearest."    This  is  inserted  by  way  of  explanation. 


84  ECCLESIASTICUSXIII. 

17.  When  thou  hearest  those  things,  see  as  it  were  in  sleep,  and 
thou  shalt  awake. 

18.  Love  God  all  thy  life,  and  call  upon  Him  for  thy  salvation.^'' 

19.  Every  beast  loveth  its  like :  so  also  every  man  his  neighbor. 

20.  All  flesh  shall  consort  with  the  like  to  itself:  and  every  man 
shall  associate  himself  to  his  like. 

21.  If  the  wolf  shall  at  any  time  have  fellowship  with  the  lamb, 
so  the  sinner  with  the  just. 

22.  What  fellowships^  hath  a  holy  man^^  with  a  dog ;  or  what  part^*^ 
hath  the  rich  with  the  poor  ? 

23.  The  wild  ass  is  the  lion's  prey  in  the  desert,  so  also  the  poor 
are  devoured  by  the  rich. 

24.  And  as  humility^^  is  an  abomination  to  the  proud,  so  also  the 
rich  man  abhorreth  the  poor. 

25.  When  a  rich  man  trippeth,^^  he  is  kept  up  by  his  friends  :  but 
when  a  poor  man  is  fallen  down,  he  is  thrust  away  even  by  his 
acquaintance. 

26.  When  a  rich  man  hath  been  deceived,  he  hath  many  helpers  :^^ 
he  hath  spoken  proud^^  things,  and  they  have  justified  him. 

27.  The  poor  man  was  deceived,^^  and  he  is  rebuked  also  :  he  hath 
spoken  wisely,  and  could  have  no  place.^^ 

28.  The  rich  man  spake,  and  all  held  their  peace,  and  what  he 
said  they  extol  even  to  the  clouds. 

29.  The  poor  man  spake,  and  they  say :  Who  is  this  ?  and  if  he 
stumble,  they  will  throw  him  down. 

30.  Riches  are  good  to  him  that  hath  no  sin  in  his  conscience : 
and  poverty  is  very  wicked  in  the  mouth  of  the  ungodly.^^ 

31.  The  heart  of  a  man  changeth  his  countenance,  either  for  good, 
or  for  evil. 


lif  This  verse  and  the  preceding  are  wanting  in  the  text.  Tliey  appear  to  be  directed  to  enforce  the 
"warning  before  given. 

18  Peace.    2  Cor.  vi.  14. 

19  G.  P.  "  The  hyena."  This  appears  to  be  the  true  reading.  The  natural  repugnance  of  these  animals 
to  each  other  is  taken  as  an  illustration  of  the  separation  of  poor  from  rich.  The  hyena  is  voracious » 
and  devours  dogs. 

20  «  Peace."    This  is  the  correct  reading,  as  appears  from  the  Greek. 

21  Poverty,  and  its  accompanying  wretchedness. 

22  When  he  meets  with  some  adversity,  or  is  in  some  perplexity  of  mind. 

2s  This  is  a  second"  version,  by  way  of  explanation,  of  the  first  clause  of  the  preceding  verse. 

24  Improper  things,  unfit  to  be  uttered. 

25  Lit.  "  Tripped." 

26  They  paid  no'attention  to  him. 

27  G.  P.  "  Riches  are  good  unto  him  that  hath  no  sin,  and  poverty  is  evil  in  the  mouth  of  the  ungodly." 
Lest  wo  should  indiscriminately  condemn  the  rich  and  laud  the  poor,  we  are  reminded  that  riches  are 
good  for  him  who  acquires  them  justly ;  and  that  poverty  is  of  no  merit,  when  accompanied  by  vice. 


ECCLESIASTIC  us      XIV.  485 

82.  The  token  of  a  good  heart,  and  a  good  countenance  thou 
shalt  hardly  find,  and  with  labor.^^ 


CHAPTER    XIV. 

THE  EVIL  OF  AVARICE:  WORKS  OP  MERCY  ARE  RECOMMENDED,  AND  THE  LOVE  OF 

WISDOM. 

Blessed  is  the  man  that  hath  not  slipt  by  a  word  out  of  his  mouth,^ 
and  is  not  pricked  with  the  remorse  of  sin. 

2.  Happy  is  he  that  hath  had  no  sadness  of  his  mind,^  and  who  is 
not  fallen  from  his  hope.^ 

3.  Riches  are  not  comely  for  a  covetous  man  and  a  niggard  :*  and 
what  should  an  envious-'^  man  do  with  gold  ? 

4.  He  that  gather eth  together  by  wronging^  his  own  soul, 
gathereth  for  others :  and  another  will  squander  away  his  goods  in 
rioting. 

5.  He  that  is  evil  to  himself,  to  whom  will  he  be  good  V  and  he 
shall  not  take  pleasure  in  his  goods.^ 

6.  There  is  none  worse  than  he  that  envieth  himself:^  and  this  is 
the  reward  of  his  wickedness  :^^ 

7.  And  if  he  do  good,  he  doeth  it  ignorantly,  and  unwillingly  :^^ 
and  at  the  last  he  discoverety^  his  wickedness. 

8.  The  eye  of  the  envious  is  wicked :  and  he  turneth  away  his 
face,  and  despiseth  his  own  soul.^^ 


28  G.  P.  "  A  cheerful  countenance  is  a  token  of  a  Wart  that  is  in  prosperity,  and  the  finding  out  of 
parables  is  a  wearisome  labor  of  the  mind."  A  cheerful  countenance  denotes  a  contented  heart,  such 
aS  prosperity  creates,  whilst  the  delivery  of  wise  maxims  supposes  much  serious  thought,  accompanied 
with  eflFort  of  mind. 

1  G.  P.  "  With  his  mouth."    Infra  six.  17.    By  complaints  against  Providence. 

2  G.  "Whose  mind  hath  not  condemned  him."  P.  "conscience."  Grotius  thinks  that  it  should  read 
dn-eyro)  «  who  hath  not  desponded." 

8  Who  has  not  been  disappointed  in  his  just  expectations,  and  who  has  not  lost  hope  in  God. 

4  Only  one  term  is  in  the  text,  which  is  sufiBciently  expressed  by  the  latter  of  those  used  by  the 
Vulgate. 

5  '  Envious '  here  is  synonimous  with  '  grudging,' '  miserly.' 

6  "  From."  "  By  wronging"  is  not  expressed  in  the  text,  which  plainly  regards  the  mieer,  who  denies 
himself  reasonable  indulgence,  in  order  to  hoard  up  money. 

7  How  can  he  who  denies  himself  just  enjoyment,  be  expected  to  be  kind  towards  others  ? 

8  He  shall  not  enjoy  them. 

9  Who,  through  sordid  avarice,  deprives  himself  of  comforts. 

10  His  vice  is  his  punishment. 

11  The  latter  term  only  is  in  the  text.  12  Makes  manifest.  '» 
13  «  He  overlooketh  souls."    He  disregards  the  sufferings  of  his  fellow-beings. 


486  ECCLESIASTICUS      XIV. 

9.  The  eje  of  the  covetous  man  is  insatiable  in  his  portion^'*  of 
iniquity :  he  will  not  be  satisfied  till  he  consume  his  own  soul, 
drying  it  up. 

10.  An  evil  eye  is  towards  evil  things :  and  he  shall  not  have  his 
fill  of  bread,  but  shall  be  needy  and  pensive  at  his  own  table.^^ 

11.  My  son,  if  thou  have  anything,  do  good  to  thyself,^^  and 
offer  to  God  worthy  offerings.^^ 

12.  Remember  that  death  is  not  slow,  and  that  the  covenant  of 
hell  hath^^  been  shown  to  thee :  for  the  covenant  of  this  world  is,  he 
shall  surely  die.^^ 

13.  Do  good  to  thy  friend  before  thou  die :  and  according  to  thy 
ability,  stretching  out  thy  hand  give  to  the  poor.^^ 

14.  Defraud  not  thyself  of  the  good  day  :^^  and  let  not  the  part 
of  a  good  gift^^  overpass  thee. 

15.  Shalt  thou  not  leave  to  others^^  to  divide  by  lot  thy  sorrows 
and  labors  ?^^ 

16.  Give  and  take,  and  justify^^  thy  soul. 

17.  Before  thy  death  work  justice  :^^  for  in  hell  there  is  no 
finding  food.^ 

18.  All  flesh  shall  fade  as  grass,  and  as  the  leaf  that  springeth 
out  on  a  green  tree.^^ 


^4  Not  satisfied  with  the  portion  of  the  goods  of  fortune  that  falls  to  him.  All  the  following  words  are 
employed  to  express  the  text,  which  says:  "and  the  iniquity  of  the  wicked  drieth  up  his  soul."  P. 
Iniquity  is  not  referred  to  the  preceding  member  of  the  sentence. 

15  G.  P.  "A  wicked  eye  envieth  (his)  bread,  and  he  is  a  niggard  at  his  own  table."  The  miser 
envies  himself  even  bread,  and  fails  to  satisfy  his  appetite,  at  his  own  table.  The  other  words  of  the 
Vulgate  are  a  double  translation  of  the  same  nouns. 

16  Give  yourself  necessary  nourishment.    Do  not  abstain  from  food,  through  sordid  avarice. 

17  G.  P.  "Give  the  Lord  his  due  offering." 

18  The  text  has  the  negation.  Both  meanings  may  be  combined,  by  remarking,  that  the  law  which 
subjects  all  to  pass  through  death,  to  the  world  of  spirits,  is  promulgated  to  all :  but  the  time  in  which 
it  is  to  be  excuted,  is  unknown.  It  may  be  called  a  covenant,  as  death  is  the  penalty  attached  to  the 
breach  of  the  original  commandment  given  to  our  first  parents,  which  partook  of  the  character  of  a 
covenant,  between  God  and  mankind.  The  last  clause  is  not  here  in  the  text,  but  at  verse  17.  Tob.iv.  7. 
Supra  iv.  1.    Luke  xvi.  9. 

19  The  covenant  of  old  is  :  "  Thou  shalt  die  the  death."    d?r'    aiuivos. 
£0  Give  him— the  friend. 

21  Use  it  to  do  good.  We  are  reminded  of  the  remark  of  Trajan,  when  a  day  had  passed  without  any 
exercise  of  beneficence :    I  have  lost  a  day. 

22  G.  P.  "  Of  a  good  desire  overpass  thee."  Seize  the  opportunity  of  doing  all  that  you  desire  for  the 
relief  of  others. 

23  To  another. 

24  The  folly  of  the  miser  is  shown,  since  he  leaves  to  another  to  spend  as  he  pleases  the  fruits  of  so 
many  toils  and  cares.    The  division  of  inheritance  by  lots  is  alluded  to. 

25  The  Vatican  manuscript  has :  "  deceive  thy  soul."    The  Alcala  Polyglot  reads  as  the  Vulgate. 

26  This  is  a  second  translation  or  paraphrase  of  the  preceding  words. 

27  G.  P.  "  Delicacies."  The  Greek  here  has :  "  All  flesh  waxeth  old  as  a  garment."  This  is  not  in  the 
Latin. 

28  Isai.  xl.  6.    James  i.  10.    1  Pet.  i.  24. 


ECCLESIASTICUS      XV.  487 

19.  Some  grow  and  some  fall  off:  so  is  the  generation  of  flesh 
and  blood,  one  cometh  to  an  end,  and  another  is  born. 

20.  Every  work  that  is  corruptible  shall  fail  in  the  end :  and  the 
worker  thereof  shall  go  with  it. 

21.  And  every  excellent  work  shall  be  approved,  and  the  worker 
thereof  shall  be  honored  therein.^^ 

22.  Blessed  is  the  man  that  shall  continue^"'  in  wisdom,^^  and  that 
shall  meditate  in  his  justice,  and  in  his  mind  shall  think  of  the  all- 
seeing  eye  of  God. 

23.  He  that  considereth  her  ways  in  his  heart,  and  hath 
understanding  in  her  secrets,  who  goeth^  after  her  as  one  that 
traceth,  and  stayeth  in  her  ways  : 

24.  He  who  looketh  in  at  her  windows,  and  hearkeneth  at  her 
door: 

25.  He  that  lodgeth  near  her  house,  and  fastening  a  pin^  in  her 
walls,  shall  set  up  his  tent  nigh  unto  her,^^  where  good  things  shall 
rest  in  his  lodging  forever : 

26.  He  shall  set  his  children  under  her  shelter,^  and  shall  lodge 
under  her  branches : 

27.  He  shall  be  protected  under  her  covering  from  the  heat,  and 
shall  rest  in  her  glory. 


CHAPTER    XV. 

WISDOM    EMBRACETH   THEM    THAT    FEAR   GOD.       GOD    IS    NOT    THE   AUTHOR    OF    SIN. 

He   that   feareth    God,  will   do   good:^  and   he  that  possesseth 
justice,^  shall  lay  hold  on  her : 


29  This  verse  is  not  in  the  text.    It  may  have  been  added  by  way  of  contrast. 
a>G.  "Die."    Ps.  i.  2. 

^  G.  "And  that  reasoueth  of  holy  things  by  his  understanding."  The  Vulgate  paraphrases  it  in  the 
following  clauses.  H 

32  "  Go  after  her."    G.  P. 

33  To  hold  the  cords  of  the  tent. 

3*  G.  P.  "  Nigh  unto  her ;  and  shall  lodge  in  a  lodging  where  good  things  are." 
8J  He  thereby  secures  their  happiness  better  than  if  he  left  them  wealth. 

1  G.  "Will  do  it:"  namely,  what  has  been  just  recommended.  This  is  thought  to  be  the  true  reading- 
The  other  is  supposed  to  have  originated  in  the  reading  in  churches,  the  word  "good"  having  been 
inserted  as  this  verse  commenced  a  lesson. 

2  G.  P.  "  He  that  hath  the  knowlege  of  the  law,  shall  obtain  her  wisdom. 


488  ECCLESIASTICUS      XV. 

2.  And  she  will  meet  him  as  an  honored^  mother,  and  will  receive 
him  as  a  wife^  married  of  a  virgin. 

3.  With  the  bread  of  life^  and  understanding  she  will  feed  him, 
and  give  him  the  water  of  wholesome^  wisdom  to  drink :  and  she 
shall  be  made  strong  in  him  ;^  and  he  shall  not  be  moved : 

4.  And  she  shall  hold  him  fast,^  and  he  shall  not  be  confounded : 
and  she  shall  exalt  him  among  his  neighbors, 

5.  And  in  the  midst  of  the  church  she  shall  open  his  mouth,^ 
and  shall  fill  him  with  the  spirit  of  wisdom  and  understanding,  and 
shall  clothe  him  with  a  robe  of  glory. 

6.  She  shall  heap  upon  him  a  treasure  of  joy  and  gladness ;  and 
shall  cause  him  to  inherit  an  everlasting  name.^° 

7.  But  foolish  men  shall  not  obtain  her ;  and  wise  men  shall  meet 
her  ;^^  foolish  men^^  shall  not  see  her :  for  she  is  far  from  pride  and 
deceit.^^ 

8.  Lying  men  shall  not  be  mindful  of  her  :^^  but  men  that  speak 
truth  shall  be  found  with  her,  and  shall  advance,  even  till  they  come 
to  the  sight  of  God. 

9.  Praise  is  not  seemly  in  the  mouth  of  a  sinner : 

10.  For  wisdom  came  forth  from  God  :^^  for  praise  shall  be  with 
the  wisdom  of  God,  and  shall  abound  in  a  faithful  mouth :  and  the 
Lord  will  inspire  it. 

11.  Say  not :  It  is  through  God,  that  she  is  not  with  me  :^^  for  do 
not  thou  the  things  that  He  hateth. 

12.  Say  not :  He  hath  caused  me  to  err:  for  He  hath  no  need  of 
wicked  men.^^ 


'  The  epithet  is  not  in  the  text. 

*  A  wife,  who  at  the  time  of  her  marriage  is  a  virgin,  receives  her  husband  with  ardent  affection :  so 
wisdom  receives  her  votary. 

5  "  Of  life  "  is  not  in  the  text. 

*  The  epithet  is  an  addition.    John  iv.  10. 
1  G.  "He  shall  strongly  cling  to  her." 

8  G.  "  He  shall  hold  her  fast:"  or  attach  himself  to  her.  The  fondness  of  a  husband  for  a  virgin  wife 
is  used  to  express  a  devoted  lover  of  wisdom. 

9  All  that  follows  in  this  verse  is  wanting  in  the  Greek. 

10  G.  "  He  shall  inherit  joy,  and  a  crown  of  gladness,  and  an  everlasting  name." 

11  This  latter  clause  is  not  in  the  text. 

12  Sinners.  _ 
18  "  And  deceit,"  is  an  addition  to  the  text. 

1*  The  remainder  of  this  sentence  is  added  to  the  text. 

15  The  Greek  has  :  "  for  it  came  not  from  the  Lord."  The  praises  of  the  sinner  cannot  please  God. 
What  follows  in  this  verse  is  a  paraphrase  of  tho  text,  which  runs  thus :  "  for  praise  shall  be  uttered  in 
wisdom,  and  tho  Lord  will  prosper  it."    P. 

16  G.  P.  "Through  the  Lord  I  fell  away."  Qrotius  supports  the  Vulgate  reading.  The  sinner  ventures 
to  ascribe  his  sins  to  God. 

17  G.  P.  "  Of  the  sinful  man."  There  is  no  reason  why  God  should  lead  men  into  sin,  for  He  derives 
no  advantage  from  their  crimes. 


ECCLESIASTICUS      XVI.  489 

13.  The  Lord  hateth  all  abomination  of  error  :^^  and  they  that 
fear  Him  shall  not  love  it. 

14.  God^^  made  man  from  the  beginning,  and  left  him  in  the  hand 
of  his  own  counsel.^ 

15.  He  added  His  commandments  and  precepts.^^ 

16.  If  thou  wilt  keep  the  commandments  and  perform  acceptable 
fidelity  forever,  they  shall  preserve  thee.^^ 

17.  He  hath  set  water  and  fire  before  thee  :  stretch  forth  thy  hand 
to  which  thou  wilt. 

18.  Before  man  is  life  and  death,^  good  and  evil :  that  which  he 
shall  choose  shall  be  given  him  : 

19.  For  the  wisdom  of  God^^  is  great ;  and  He  is  strong  in  power, 
seeing  all  men  without  ceasing.^ 

20.  The  eyes  of  the  Lord^  are  towards  them  that  fear  Him,  and 
He  knoweth  every  work^  of  man. 

21.  He  hath  commanded  no  man  to  do  wickedly ;  and  He  hath 
given  no  man  licence  to  sin. 

22.  For  He  desireth^^  not  a  multitude  of  faithless^  and  worthless 
children. 


CHAPTER    XVI. 

IT  IS  BETTER  TO  HAVE  NO  CHILDREN  THAN  MANY  WICKED.   OF  THE  JUSTICE  AND 
MEECT  OF  GOD.   HIS  WAYS  ARE  UNSEARCHABLE. 

Rejoice  not  in  ungodly  children,  if  they  be  multiplied :  neither  be 
delighted  in  them,  if  the  fear  of  God  be  not  with  them.^ 


18  «0f  error"  is  added  in  reference  to  the  plea  put  forward  by  the  sinner. 
10  uHe,» 

20  Left  him  to  follow  his  own  rash  design. 

21  This  verso  is  not  in  the  te:5t. 

22  G.  P,  "If  thou  wilt,  to  keep  the  commandments,  and  to  perform  acceptable  fidelity."    See  Matt, 
xix.  17. 

23  Jer.  xxi.  8.    "  Good  and  evil "  are  not  in  the  text. 
2*  "The  Lord." 

25  "  Seeing  all  things." 

26  G.  P.  "His  eyes."    Ps.  xxxiii.  16. 

27  Heb.  iv.  13.  ^ 

28  G.  P.  "  Desire  not."    It  is  in  the  imperative,  and  in  the  Greek  commences  the  next  chapter. 

29  This  epithet  is  not  in  the  text. 

1  The  punctuation  of  the  Greek  is  different;  but  the  meaning  is  the  same. 


490  ECCLESIASTICUS      XVI. 

2.  Trust  not  to  their  life  ;^  and  respect  not  their  labors.^ 

3.  For  better  is  one,  that  feareth  God,  than  a  thousand  ungodly 
children.* 

4.  And  it  is  better  to  die  without  children,  than  to  leave^  ungodly 
children. 

5.  By  one  that  is  wise  a  country^  shall  be  inhabited :  the  tribe  of 
the  ungodly^  shall  become  desolate. 

6.  Many  such  things  hath  my  eye  seen ;  and  greater  things  than 
these  my  ear  hath  heard. 

7.  In  the  congregation  of  sinners^  a  fire  shall  be  kindled  ;  and  in 
an  unbelieving  nation  wrath  shall  flame  out. 

8.  The  ancient  giants  did  not  obtain  pardon  for  their  sins ;  they 
were  destroyed,  trusting  to  their  own  strength.^ 

9.  And  He  spared  not  the  place  where  Lot  sojourned ;  but  abhorred 
them  for  their  insolence.^*^ 

10.  He  had  not  pity  on  them,  destroying  the  whole  nation,"  that 
extolled  themselves^^  in  their  sins. 

11.  So  did  He  with  the  six  hundred  thousand  footmen,^^  who  were 
gathered  together  in  the  hardness  of  their  heart :  and  if  one  had 
been  stiff-necked,  it  is  a  wonder  if  Jie  had  escaped  unpunished  :^* 

12.  For  mercy  and  wrath  are  with  Him.^^  He  is  mighty  to  forgive, 
and  to  pour  out  indignation : 

13.  According  as  His  mercy  is,  so  His  correction^^  judgeth  a  man 
according  to  his  works. 

14.  The  sinner  shall  not  escape^''  with  his  spoils  :  and  the  patience 
of  him  that  showeth  mercy  shall  not  be  put  off.^^ 


2  Count  Hot  on  their  long  life.    Deut.  xxviii.  66. 

3  The  Vulgate  appears  to  have  read:  kottov.      The  Vatican  has  rSnov  "  their  place,"  the  place  which 
they  occupy  in  society. 

*  G.  "  For  one  is  better  than  thousands."    The  Vulgate  paraphrases  it. 
5  "  To  have."    G.  P. 

8  *'  City."    A  wise  man  promotes  the  prosperity  of  the  city  in  vfhich  he  dwells. 
7  "  Lawless."  *  Infra  xxi.  10. 

9  G.  "  lie  was  not  pacified  toward  the  old  giants,  who  fell  away  in  their  strength."    God  executed 
His  judgments  on  them,  punishing  their  crimes  by  the  deluge.    Gen.  vi.  4. 

10  G.  P.  "  Their  pride."  V.  superbia  verbi  eorum.    I  have  followed  the  Bible  de  Vence. 

11  G.  P.  "  He  pitied  not  the  people  of  perdition :"  the  Egyptians,  whose  troops  with  Pharao  were  de- 
stroyed in  punishment  of  their  pride  and  oppression. 

12  G.  P.  "Who were  taken  away." 

13  This  was  the  number  of  Israelites  able  to  bear  arms,  who  came  forth  from  Egypt,  and  perished  in 
the  desert.   Numb.  xiv.  23  :  xxvi.  51. 

1*  This  is  to  intimate  that  no  such  person  escaped  punishment. 

15  "  From  Him."    Supra  v.  7. 

16  G.  P.  "  As  His  mercy  is  great,  so  is  His  correction  aMto." 
1'  Punishment  for. 

18  G.  P.  "  And  the  patience  of  the  godly  shall  not  be  frustrate."    God  will  not  disappoint  the  hopes  of 
the  just  man. 


ECCLESIASTICUS      XVI.  491 

15.  All  mercy  shall  make  a  place  for  every  man,^^  according  to 
the  merit  of  his  works,^^  and  according  to  the  wisdom  of  his  sojourn- 
ment.^^ 

16.  Say  not :  I  shall  be  hidden  from  God :  and  AYho  shall  remember 
me  from  on  high  ? 

17.  In  such  a  multitude  I  shall  not  be  known :  for  what  is  my 
soul  in  such  an  immense  creation  ? 

18.  Behold,  the  heaven,  and  the  heavens  of  heavens,^  the  deep, 
and  alP^  the  earth,  and  the  things  that  are  in  them,^^  shall  be  moved 
in  His  sight  ;^^ 

19.  The  mountains  also,  and  the  hills,^^  and  the  foundations  of 
the  earth :  when  God^^  shall  look  upon  them,  they  shall  be  shaken 
with  trembling. 

20.  And  in  all  these  things,  the  heart  is  senseless :  and  every 
heart  is  understood  by  him  :^ 

21.  And  His  ways  who  shall  understand,  and  the  storm,  which  no 
eye  of  man  shall  see  ?^ 

22.  For  many  of  His  works  are  hidden :  but  the  works  of  His 
justice,  who  shall  declare  ?  or  who  shall  endure  ?  for  the  covenant  is 
far^^  from  some,  and  the  examination^^  of  all  is  in  the  end. 

23.  He  that  wanteth  understanding,  thinketh  vain  things  'P  and 
the  foolish,  and  erring  man  thinketh  foolish  things. 

34.  Hearken  to  me,  my  son,  and  learn  the  discipline  of  under- 
standing,^ and  attend  to  my  words  in  thy  heart,    ' 

25.  And  I  will  show  forth  good  doctrine  in  equity,^^  and  will  seek 
to  declare  wisdom  :  and  attend  to  my  words  in  thy  heart,  whilst  with 


19  Rom.  ii.  6.    P.  "Make  way  for  every  work  of  mercy  :"  He  will  reward  it. 

20  G.  P.  "Every  man  shall  find  according  to  his  works:"  shall  be  rewarded.  The  following  clause  is 
an  addition. 

21  This  phrase  is  not  in  the  Greek,  which,  however,  in  some  copies  has  here  two  verses  not  found  in 
the  Vulgate,  or  in  the  Sixtine  edition.    Grotius  admits  that  they  do  not  belong  to  this  place. 

23  "  Of  God."    This  is  often  added  to  denote  excellence. 

23  «  All  "  is  wanting. 

24  This  clause  is  wanting. 

25  "Visitation:"  when  God  shall  punish  the  wicked. 

26  "  The  hills  "  are  not  mentioned. 
2T  He. 

28  G.  p.  '•  No  heart  can  think  upon  these  things  worthily."    The  other  clause  is  added  to  the  text. 

29  Who  can  understand  the  causes  of  the  storm?  The  Greek  has  '  the  storm  '  in  the  nominative  case 
beginning  a  new  sentence.  It  may  be  understood  to  say,  that  as  the  causes  of  the  storm,  so  many  of  the 
works  of  God  are  hidden  from  man. 

30  The  order  of  divine  justice  is  far  from  the  thoughts  of  many. 

31  The  punishment. 

32  "  These  things." 

33  G.  P.  "  Knowledge." 

34  Weighed  as  in  scales. 


492  ECCLESIASTICUS      XVII. 

equity  of  spirit  I  tell  thee  the  virtues  that  God  hath  put  upon  His 
works  from  the  beginning,^^  and  I  show  forth  in  truth  His  knowledge. ^^ 

26.  The  works  of  God  are  done  in  judgment^^  from  the  beginning : 
and  from  the  time  He  made  them  He  distinguished  their  parts,^^  and 
their  beginnings  in  their  generations. 

27.  He  beautified  their^^  works  forever :  they  have  neither  hungered 
nor  labored,  and  they  have  not  ceased  from  their  works.^*^ 

28.  Nor  shall  any  of  them  straiten  his  neighbor  at  any  time.^^ 

29.  Be  not  thou  incredulous  to  His  word.^^ 

30.  After  this'^  God  looked  upon  the  earth,  and  filled  it  with  His 
goods.'*^ 

31.  The  soul  of  every  living  thing  on  the  face  thereof  showeth  it  ;^^ 
and  into  it  they  return  again. 


CHAPTER    XVII. 

THE  CREATION  AND  FAVOR  OF  GOD  TO  MAN.   AN  EXHORTATION  TO  TURN  TO  GOD. 

God  created  man  of  the  earth;    and  made  him  aftel*  His  own 
image.^^ 

2.  And  He  turned  him  into  it  again ;  and  clothed  him  with  strength 
according  to  Himself.^ 

3.  He  gave  him^  the  number  of  his  days^  and  time ;  and  gave 
him  power  over^  all  things  that  are  upon  the  earth. 


35  All  the  intervening  words  are  added.  ^  G.  P.  "  Declare  His  knowledge  exactly." 

37  Judiciously— with  order  and  wisdom. 

*8  G.  p.  "  Parts."  From  the  creation,  God  directed  all  by  His  wisdom,  assigning  to  the  luminaries 
their  spheres,  and  preparing  the  earth  for  the  habitation  of  men.  The  following  words  are  preceded  in 
the  Greek  by  those  which  commence  the  27th  verse.  They  seem  to  mean  that  God  adorned  His  own 
works,  placing  the  stars  in  the  heavens  to  shine  throughout  ages. 

*  His.  *>  The  stars  proceed  in  their  course,  without  any  effort. 

*i  "  At  any  time"  is  wanting.    The  stars  do  not  obstruct  the  course  of  one  another. 

<2  G.  P.  "  And  they  shall  never  disobey  His  word."    The  Vulgate  read  in  the  imperative. 

45  After  having  created  heaven  and  earth.  **  His  gifts,  all  that  adorns  the  earth. 

*s  G.  P.  "  With  all  manner  of  living  things  hath  He  covered  the  face  thereof."  The  Bible  de  Vence 
translates  it  in  this  way.  Martini  adhering  more  closely  to  the  Vulgate,  brings  it  nevertheless  to  this 
meaning:  Oid dimostrano  tuttigli  animali  viventi,  che  sono  sopra  la  superjiciedi  essa. 

1  Gen.  1.  27 :  v.  1.    The  latter  member  of  this  verse  is  wanting. 

2  The  same  remark  applies  here :  both  are  afterwards  combined  in  inverse  order  in  one  verse,  num- 
bered 8  in  the  Greek.  P.  "  By  themselves."  God  is  said  to  clothe  them  with  strength.  Grotius  prefers 
the  Vulgate  reading  in  the  singular.    God  communicated  to  man  something  of  His  own  power. 

3  Them. 

■*  P.  "Few  days."    Lit.  "days  of  number."    God  appointed  the  division  of  time. 
^  "  It."    Tiie  words  which  follow  are  not  in  the  text.    Some  Greek  copies  add  hero  a  sentence,  which 
is  not  in  the  Sixtine  edition,  and  is  rejected  by  Grotius. 


ECCLESIASTICUS      XVII.  493 

4.  He  put  the  fear  of  him  upon  all  flesh  :  and  he  had  dominion^ 
over  beasts  and  fowls. 

5.  He  created  of  him  a  helpmate  like  to  himself  r'^  He  gave  them 
counsel,  and  a  tongue,  and  ejes,  and  ears,  and  a  heart  to  devise : 
and  He  filled  them  with  the  knowledge  of  understanding. 

6.  He  created  in  them  the  science  of  the  spirit :  He  filled  their' 
heart  with  wisdom,^  and  showed  them  both  good  and  evil. 

7.  He  set  His  eye  upon  their  hearts  to  show  them  the  greatness 
of  His  works, 

8.  That  they  might  praise  the  holy  name  f  and  glory  in  His 
wondrous  acts,^*^  that  they  might  declare  the  glorious  things  of  His 
works. 

9.  Moreover,  He  gave  them  knowledge,  and  the  law  of  life  for  an 
inheritance. 

10.  He  made  an  everlasting  covenant  with  them :  and  He  showed 
them  His  justice  and^^  judgments. 

11.  And  their  eye^^  saw  the  majesty  of  His  glory ;  and  their  ears^^ 
heard  His  glorious  voice ;  and  He  said  to  them :  Beware  of  all 
iniquity. 

12.  And  He  gave  to  every  one  of  them  commandment  concerning 
his  neighbor. 

13.  Their  ways  are  always  before  Him :  they  are  not  hidden 
from  His  eyes." 

14.  Over  every  nation  He  set  a  ruler. 

15.  And  Israel  was  made  the  manifest  portion  of  God.^^ 

-    16.  And  all  their  works  are  as  the  sun  in  the  sight  of  God  :^®  and 
His  eyes  are  continually  upon  their  ways. 


6  G.  "  And  to  have  dominion  :"  so  as  to  exercise  control. 

T  Gen.  ii.  18.    Tliis  is  not  in  the  text. 

8  These  two  clauses  are  wanting. 

5>  G.  "  And  they  shall  praise  the  holy  name." 

10  This  clause  is  more  fully  explained  in  that  which  follows.  The  text  has  only  one  corresponding 
clause. 

11  "  Justice  and  "  are  not  in  the  text. 

12  G.  P.  "  Eyes." 

13  G.P.  "Ear." 

1*  Thelcommon  Greek  here  contains  two  versos  borrowed  from  Gen.  viil.  21.  Ezech.  xi.  19.  Deut. 
xxxii.  8,  9. 

15  G.  P.  "Israel  is  the  Lord's  portion."  God  chose  Israel  to  he  His  people,  to  govern  them  by  special 
laws,  whilst  He  left  the  other  nations  to  be  ruled  by  their  respective  princes.  He  is  said  to  have  set 
these  over  them,  because  His  providence  regulates  all  things.  Rom.  xiii.  1  .  A  verse  here  follows  in  some 
Greek  copies  which  is  regarded  by  Grotius  as  borrowed  from  some  passages  of  Scripture.  Exod.  iv.  22. 
Ter.  xxxi.  3. 

^^  G.  P.  "  Before  Him."    All  are  open  and  manifest  to  Him,  as  in  tie  light  of  the  sun. 


494  ECCLESIASTICUS      XVII. 

17.  Their  covenants  were  not  hid  by  their  iniquity  i^"^  and  all 
their  iniquities  are  in  the  sight  of  God. 

18.  The  alms  of  a  man  is  as  a  signet  with  him  ;^^  and  shall  pre- 
serve the  grace  of  a  man  as  the  apple  of  the  eye  :^^ 

19.  And  afterward  He  shall  rise  up,  and  shall  render  them  their 
reward,  to  every  one  upon  their  own  head,^^  and  shall  turn  tliem 
down  into  the  bowels  of  the  earth. 

20.  But  to  the  penitent  He  hath  given  the  way  of  justice  :^^  and 
He  hath  strengthened  them  that  were  fainting  in  patience,^^  and  hath 
appointed  to  them  the  lot  of  truth. 

21.  Turn  to  the  Lord,  and  forsake  thy  sins : 

22.  Make  thy  prayer  before  the  face  of  the  Lord,  and  offend  less. 

23.  Return  to  the  Lord,^^  and  turn  away  from  thy  injustice,^' and 
greatly  hate  abomination. 

24.  And  know  the  laws  and  judgments  of  God  :  and  stand  firm  in 
the  lot  set  before  thee,  and  in  prayer  to  the  most  high  God.^^ 

25.  Go  to  the  side  of  the  holy  age,^*^  with  them  that  live  and  give 
praise  to  God.^^ 

26.  Tarry  not  in  the  error  of  the  ungodly :  give  glory  before 
death.^     Praise  perisheth  from  the  dead  as  nothing. 

27.  Give  thanks  whilst  thou  art  living:  whilst  thou  art  alive  and 
in  health  thou  shalt  give  thanks,  and  shalt  praise  God,  and  shalt 
glory  in  his  mercies. 

28.  How  great  is  the  mercy  of  the  Lord,  and  His  forgiveness  to 
them  that  turn  to  Him  ! 


17  G.  p.  "None  of  their  unrighteous  deeds  are  hid  from  Him."  The  Vulgate  may  be  understood  of 
the  promises  and  laws  of  God.  which  were  not  wholly  obscured  by  their  iniquity.  A  verse  follows  in 
some  Greek  copies,  which,  however,  is  wanting  in  the  Si.xtiiie  edition. 

18  /rt/z'tt  xxix.  15.     As  a  3nal  wliich  tnirks  him  as  as^irvant  of  God. 

1*  It  will  secure  divine  favor,  so  that  he  will  be  protected  as  .something  very  dear,  even  as  the  apple  of 
the  eye.     A  clause  follows  in  the  common  Greek,  which  is  wanting  in  the  Sixtine  edition. 

20  Matt  XXV.  35.     What  follows  is  an  aitdition. 

21  ••  He  granted  them  return,'"  opportunity  of  reconciliation. 

22  Wiiat  follows  is  added  liy  the  interpreter. 

23  G.  P."  To  the  Most  Higli." 

24  A  clause  here  occurs  in  the  common  Greek,  which  is  not  found  in  the  STxtlne  edition. 

25  This  verse  is  not  in  the  Greek,  which  reads  to  this  effect.  "  Who  shall  praise  the  Most  High  in  hell? 
Instead  of  the  living  and  the  living,  and  those  who  give  praise  by  turns."  The  repetition  of  the  living 
is  probably  a  mistake.     Fs.  vi.  6.    Isai.  xxxviii.  19. 

2«  These  words,  which  are  not  in  the  Greek,  are  understood  l»y  Martini  to  be  an  exhortation  to  join  the 
holy  baiKlof  those  who  praise  God  on  earth,  since  after  death  we  can  no  longer  perform  those  acts  of  homage. 
In  thy  stateof  the  departed,  bt'fore  the  coming  of  Christ  the  divine  praises  were  not  celebrated  as  on  earth. 

27  Tliese  words  are  In  the  Greek,  a-  already  stated.  ^ 

28  riiis  sentence  is  not  in  the  text. 

29  G.  '•  The  living  and  sound  man  shall  praise  the  Lord."  All  that  follows  in  this  verse  is  paraphraatie 
of  this  .sentencs.  * 


ECCLESIASTICUS      XVITI.  495 

29.  For  all  things  cannot  be  in  men,  because  the  son  of  man  is  not 
immortal,  and  they  are  delighted  with  the  vanity  of  evil.^ 

30.  What  is  brighter  than  the  sun  ?  yet  it  shall  be  eclipsed.  Or 
what  is  more  wicked  than  that  which  flesh  and  blood  hath  invented  ? 
and  this  shall  be  reproved.^^ 

31.  He  beholdeth  the  power  of  the  height  of  heaven:^  and  all  men 
are  earth  and  ashes. 


CHAPTER    XYIII. 

god's  works  are  wonderful:  we  must  serve  him,  and  not  our  lusts. 

He  that  liveth  forever  created  all  things  alike.^  God  only  shall 
be  justified :  and  He  remaineth  an  invincible  king  forever.^ 

2.  Who  is  able  to  declare  His  works  ?^ 

3.  For  who  shall  search  out  His  glorious  acts  ? 

4.  And  who  shall  show  forth  the  power  of  His  majesty  ?  or  who 
shall  be  able  to  declare  His  mercy  ?* 

5.  Nothing  may  be  taken  away,  nor  added ;  neither  is  it  possible 
to  find  out  the  glorious^  works  of  God : 

6.  When  a  man  hath  done,  then  shall  he  begin :  and  when  he 
leaveth  off,  he  shall  be  at  a  loss.^ 

7.  What  is  man,  and  what  is  his  grace  V  and  what  is  his  good,  or 
what  is  his  evil  ?^ 

8.  The  number  of  the  days  of  men  at  the  most  are  a  hundred  years ; 
as  a  drop  of  water  of  the  sea  are  they  esteemed  f  and  as  a  pebble 
of  the  sand,  so  are  a  few  years  to  the  day  of  eternity. ^*^ 


*>  This  clause  is  not  in  the  text. 

»i  Grotius  considers  the  best  reading  to  be:   "Flesh  and  blood  will  imagine  evil."    P.  "Flesh  and 
blood  "  are  used  in  Scripture  for  the  natural  and  carnal  man,  who  is  led  by  pass^ion  and  appetite, 
82  The  sun  surveys  in  his  course  the  height  of  lieaven,  whilst  men  are  but  du^t  and  ashes. 

1  Kqually — without  exception :  fO'"*)  Gen.  i.  1. 

2  This  clause  is  added  to  the  text,  which,  howt-ver.  in  many  copies  has  here  a  long  vers^nol  found 
in  the  Vulgate.  »  G.  "To  no  one  hath  Uv  granted  to  declare  His  works  " 

*  G.  P.  "Mercies."  5  G.  P.  "Wondrous." 

6  Af  er  having^  said  all  that  he  can  of  the  works  of  God,  man  must  feel  that  he  has  only  made  a 
beginning,  so  that  he  may  well  abandon  the  undertaking,  being  conscious  of  his  utter  inadequacy  to 
declare  them. 

1  G.     Xpm^S  "  Use."     The  Vulgate  probably  read    Xapis-  i 

8  The  good  or  evil  which  man  can  do  is  uecessHrily  limited. 

9  Pa.  Ixxxix.  10.    "Are  they  esteemed."    This  is  not  in  the  text. 

W  The  Greek  and  Latin  terms  denote  an  age.  or  long  period,  but  here  seem  to  be  taken  for  eternity, 
which  is  marked  as  one  continued  day,  compared  with  which  the  longest  life  is  as  a  drop  of  water  to  the 
ocean. 


496  ECCLESIASTICUS      XVIII. 

9.  Therefore  God  is  patient  to  them,  and  poureth  forth  His  mercy 
upon  them. 

10.  He  hath  seen"  the    presumption^^  of  their  heart,  that    it  is 
wicked,^^  and  hath  known  their  end,  that  it  is  evil. 

11.  Therefore  hath  He  filled  up  His  mercy  in  their  favor,  and 
hath  shown  them  the  way  of  justice.^* 

12.  The  compassion  of  man  is  toward  his  neighbor  :  but  the  mercy 
of  God  is  upon  all  flesh. 

13.  He  hath  mercy,^^  and  teacheth,  and  correcteth,  as  a  shepherd 
doth  his  flock. 

14.  He  hath  mercy  on  him^^  that  receiveth  the  discipline  of  mercy, 
and  that  maketh  haste  to  His  judgments.^^ 

15.  My  son,  in  thy  good  deeds,  make  no  complaint :  and  when 
thou  givest  any  thing,  add  not  grief  by  an  evil  word. 

16.  Shall  not  the  dew  assuage  the  heat?  so  also  the  good  word  is 
better  than  the  gift. 

17.  Lo,  is  not  a  word  better  than  a  gift  ?  but  both  are  with  a 
justified^^  man. 

18.  A  fool  will  upbraid  bitterly :  and  a  gift  of  one  ill-taught^^ 
consumeth  the  eyes. 

19.  Before  judgment  prepare  thee  justice  '}^  and  learn  before  thou 
speak. 

20.  Before  sickness  take  medicine  :  and  before  judgment  examine 
thyself;  and  thou  shalt  find  mercy  in  the  sight  of  God.^^ 

21.  Humble  thyself  before  thou  art  sick  :^^  and  in  the  time  of 
sickness^^  show  thy  conversation.^^ 


11  "And  known :"  is  in  the  text.  18  «  The  perversity." 

13  The  words  that  follow  are  added  to  the  text. 
1*  The  last  clause  is  added.  t 

15  This  is  by  way  of  explaining  the  first  words.  The  mercy  of  God  is  described  in  the  text,  "  as  reprov- 
ing, and  instructing,  and  teaeliing,  and  directing,  as  a  shepherd  directs  his  flock."  There  is  a  striking 
resemblance  between  these  attributes  of  mercy  and  the  description  giveil  by  St.  Paul  of  the  uses  of  holy 
Scripture.    2  Tim.  iii.  16. 

16  "Those." 

1'  To  walk  according  to  His  commandoients,  and]  embrace  the  conditions'  of  pardon  and  salvation 
which  !!•  offers. 

18  G.  P.  "  A  gracious  man."  The  Greek  term  is  the  same  which  is  applied  by  St.  Luke  to  the  Blessed 
Virgin  in  the  address  of  the  angel ;  where,  according  to  the  Syriac,  it  means  full  of  grace.  Many 
manuscripts  have  it  in  the  neuter  gender :  "  things  gracious,"  or  highly  agreeable. 

19  G.  P.  "Of  the  envious." 

20  This  is  not  in  the  text.  It  was  probably  inserted  as  an  explanation  of  the  clause :  "  before 
judgment  examine  thyself." 

21  G.  P.  "  In  the  day  of  visitation  thou  shalt  find  mercy."  The  time  of  trial  and  examination  is  meant . 
1  Cor.  xi.  28. 

22  G.  P.  Before  God  punishes  you  with  sickness.  23  <«  Of  sins :"  when  you  have  fallen  into  sins. 
24  G.  eTnS-po(pi]v  "Conversion."    Turn  to  God.     Qmversationem,  was  probably  put  by  mistake  foi 

eonversionem. 


ECCLESIASTICUS      XVIII.  497 

22.  Let  nothing  hinder  thee  from  praying  always,^*  and  be  not 
afraid  to  be  justified  even  to  death  :^  for  the  reward  of  God  con- 
tinueth  forever. 

23.  Before  prayer  prepare  thy  soul  :^^  and  be  not  as  a  man  that 
tempteth  God. 

24.  Remember  the  wrath^  that  shall  be  at  the  last  day,  and  the 
time  of  vengeance  when  He  shall  turn  away  His  face.^ 

25.  Remember  poverty^  in  the  time  of  abundance,  and  the 
necessities  of  poverty^  in  the  day  of  riches. 

26.  From  the  morning  until  the  evening  the  time  is  changed  :^^  and 
all  these  are  swift  in  the  eyes  of  God. 

27.  A  wise  man  will  fear  in  everything,  and  in  the  days  of  sins^ 
will  beware  of  sloth.^ 

28.  Every  man  of  understanding  k'noweth  wisdom,  and  will  give 
praise  to  him  that  findeth  her. 

29.  They  that  were  of  good  understanding  in  words,  have  also 
done  wisely  themselves ;  and  have  understood  truth  and  justice,^'*  and 
have  poured  forth  proverbs  and  judgments.^ 

30.  Go  not  after  thy  lusts :  but  turn  away  from  thy  own  will.^ 

31.  If  thou  give  to  thy  soul  her  desires,  she  will  make  thee  a  joy 
to  thy  enemies. 

32.  Take  no  pleasure  in  riotous  assemblies,  be  they  ever  so  small : 
for  their  strife  is  continual.^'^ 

33.  Make  not  thyself  poor  by  borrowing  to  contribute  to  feasts, 
when  thou  hast  nothing  in  thy  purse :  for  thou  shalt  be  an  enemy  to 
thy  own  life.^ 


24  G.  "From  performing  thy  tow."    Luke  xviii,  1.    1  Thess.  v.  17. 

26  G.  P.  "Defer  not  until  death  to  be  justified."  Do  not  postpone  conversion.  The  words  which  follow 
are  not  in  the  text. 

2e  G.  P.  "  Thyself." 

^'Supra  vii.  18. 

28  In  danger. 

»  G.  P.  "The  time  of  hunger." 

so  G.  P.  "  Poverty  and  need."    Supra  xi.  27. 

'1  In  the  shortest  space  of  time  we  may  pa«s  from  abundance  to  want. 

^  When  sins  become  common. 

3*  Delinquency  arising  from  negligence. 

'*  Tliis  clause  is  added  as  explanatory  of  the  preceding. 

35  G.  P.  "  Exquisite  parables."    The  Greek  text  here'has  an  inscription,    "continence  of  the  sotJL." 

3«  G.  P.  "  Thy  lusts."    Rom.  vi.  12,  13:  xiii.  14. 

37  G.  P.  "Take  no  pleasure  in  much  good  cheer,  neither  be  tied  to  the  expense  thereof."  It  refers  to 
the  custom  of  clubbing  together  for  the  expenses  of  a  banquet. 

88  Tlie  last  clause  is  the  remark  of  the  Latin  interpreter. 


32 


498  ECCLESIASTICUS      XIX 


CHAPTER    XIX. 

ADMONITIONS    AGAINST    SUNDRY  VICES. 

A  WOKKMAN  that  is  a  drunkard  shall  not  be  rich :  and  he  that 
contemneth  small  things,  shall  fall  by  little  and  little.^ 

2.  Wine  and  women  make  wise  men  fall  oif,^  and  confound  the 
prudent : 

3.  And  he  that  joineth  himself  to  harlots,  will  be  wicked.^  Rotten- 
ness^ and  worms  shall  inherit  him  ;  and  he  shall  be  lifted  up  for  a 
greater  example ;  and  his  soul  shall  be  taken  away  out  of  the 
number.^ 

4.  He  that  is  hasty  to  give  credit,  is  light  of  heart,^  and  shall  be 
lessened  :^  and  he  that  sinneth  against  his  own  soul,  shall  be  despised.^ 

5.  He  that  rejoiceth  in  iniquity,^  shall  be  censured  :  and  he  that 
hateth  reproof,  shall  have  a  short  life  :^^  and  he  that  hateth  babbling, 
extinguisheth  evil.^^ 

6.  He  that  sinneth  against  his  own  soul,  shall  repent :  and  he  that 
is  delighted  with  wickedness,  shall  be  condemned.-^^ 

7.  Rehearse  not  again  a  wicked  and  harsh^^  word ;  and  thou  shalt 
not  fare  the  worse. 

8.  Tell  not  thy  mind  to  friend  or  foe  :^^  and  if  thou  hast  sinned,^^ 
disclose  it  not. 


1  This  appears  to  have  special  reference  to  drunkennQSS,  to  the  habit  of  which  slight  excesses  easily  lead. 

2  Gen.  xix.  33.  3  Kings  xi.  1.  The  last  clause  is  an  addition  to  the  text,  being  a  repetition  of  the 
same  idea.  3  g.  p,  «•  impudent." 

4  G.  P.  '■  Moths."    Josuc,  ix.  15—22. 

6  Instead  of  the  two  last  members,  the  text  has  simply  this :  "  and  the  audacious  soul  shall  be  taken 
away ."^  P.  "A  bold  man." 

6  To  believe  without  evidence  betrays  a  weak  mind,  especially  where  the  object  proposed  demands 
serious  attention.  "Charity  believeth  all  things,"  inasmuch  as  it  disposes  us  to  think  favorably  of 
others,  unless  strong  reasons  to  the  contrary  present  themselves.  * 

1  This  clause  is  added. 

8  "  G.  P.  And  he  that  sinneth,  shall  offend  against  his  own  soul."  The  fornicator  endangers  his  health 
and  life,  and  dishonors  his  body:    1  Cor.  vi.  18. 

9  The  Vatican  edition  has  KapSia  « in  heart."  The  Vulgate  read  xaKia  which  presents  an  easier 
meaning.    Joy  of  the  heart  is  not  evil,  unless  the  object  be  evil. 

10  This  clause  is  wanting.  n  G.  "Lesseneth  malice."    P.  "  Shall  have  less  evil." 

12  This  verse  is  not  in  the  Greek.  The  first  member  is  a  repetition  of  the  latter  part  of  the  fourth 
verse,  with  a  slight  change;  and  the  second  meniber  corresponds  with  the  beginning  of  the  fifth  verso. 

13  The  epithets  are  added  by  the  translator.  The  caution  is  general  against  repeating  what  has  been 
said  in  our  presence.    We  should  be  slow  to  do  so,  lest  some  evil  ensue. 

I'l  Indiscriminately.    Use  discretion  in  the  choice  of  a  confident. 

15  Martini,  Allioli,  and  the  Bible  do  Vence  so  translate  it.  The  Greek  has  the  negation,  erroneously, 
as  Grotius  judges.  The  sacred  writer  dissuades  from  rash  exposure  of  our  sins.  Discretion  is  necessary, 
lest  by  the  avowal  of  our  sins  we  destroy  our  usefulness,  and  embolden  others  to  sin.  We  should  likewise 
avoid  exposing  the  sins  of  our  neighbors  which  may  have  come  to  our  knowledge. 


ECCLESIASTICUS      XIX.  499 

9.  For  he  will  hearken  to  thee,  and  will  watch  thee  ;^^  and  as  it 
were  defending  tJiy  sin  he  will  hate  thee,  and  so  will  he  be  with  thee 
always. 

10.  Hast  thou  heard  a  word  against  thy  neighbor  ?^^  let  it  die 
within  thee,  trusting^^  that  it  will  not  burst  thee. 

11.  At  the  hearing  of  a^^  word  the  fool  is  in  travail,  as  a  woman 
groaning  in  the  bringing  forth  of  a  child. 

12..  As  an  arrow  that  sticketh  in  a  man's  thigh,  "so  is  a  word  in 
the  heart  of  a  fool. 

13.  Reprove  a  friend,  lest  he  may  not  have  understood,  and  say, 
I  did  it  not  '^  or  if  he  did  it,  that  he  may  do  it  no  more. 

14.  Reprove  thy  neighbor,^^  for  it  may  be  he  hath  not  said  it :  and 
if  he  hath  said  it,  that  he  may  not  say  it  again. 

15.  Admonish  thy  friend :  for  often  there  is  a  quarrel.^ 

16.  And  believe  not  every  word.^^  There  is  one,  that  slippeth 
with  the  tongue,^  but  not  from  his  heart. 

17.  For  who  is  there  that  hath  not  offended  with  his  tongue  1^^ 
Admonish  thy  neighbor  before  thou  threaten  him. 

18.  And  give  place  to  the  fear^^  of  the  most  High :  for  the  fear 
of  God  is  alF  wisdom,  and  therein  is  to  fear  God,^  and  the  dispo- 
sition^^ of  the  law  is  in  all  wisdom. 

19.  But  the  learning  of  wickedness  is  not  wisdom  :  and  the  device 
of  sinners  is  not  prudence. 

20.  There  is  a  subtle  wickedness,  and  the  same  is  detestable :  and 
there  is  a  man  that  is  foolish,  wanting  in  wisdom. 


16  G.  p.  "And  when  time  cometh  he  will  hate  thee."  When  opportunity  occurs,  he  will  show  his 
hatred.    The  words  which  follow  are  a  paraphrase  of  these. 

17  "  Against  thy  neighbor"  is  inserted  by  way  of  explanation. 

18  G.  "  Be  assured."    P.  "  be  bold." 

19  Painful. 

20  G.  P.  "  It  may  be  he  hath  not  done  it."  If  you  belieye  your  friend  to  have  acted  wrong,  tell  him 
with  candor,  that  he  may  have  an  opportunity  of  explanation,  if  he  be  innocent.  The  Latin  interpreter 
has  expressed  the  meaning  somewhat  freely.    Consult  Lev.  xix.  17.    Matt,  xviii.  15.    Luke  xvii.  3. 

21  "Freind." 

22  The  Greek  term  in  the  common  text  6ia0o\fi  means  calumny.  The  Latin  interpreter  probably 
read  af[il3o\fi  Commissio:  a  fight.  The  reproof  here  directed  is  rather  a  friendly  intimation  of  the 
charge,  with  a  view  to  inquire  into  its  truth.    Martini  translates  it :  ddle  calunnie. 

23  This  has  reference  to  what  has  been  just  said. 

24  "With  the  tongue"  is  not  here  expressed. 

25  James  iii.  8. 
2«  "The  law." 

27  The  greatest.    All  is  often  used  in  this  sense. 

28  This  clause  is  wanting  in  the  text. 

29  Execution.  A  clause  and  a  verse  are  here  found  in  the  common  Greek,  but  not  in  the  Sixtine  edition 
Grotius  thinks  that  the  verse  is  borrowed  from  another  passage. 


500  SCCLESIASTICUS      XX. 

21.  Better  is  a  man  that  hath  less  wisdom,  and  wanteth  understand- 
ing,^^ with  the  fear  of  God,  than  he  that  aboundeth  in  understanding, 
and  transgresseth  the  law  of  the  most  High.^^ 

22.  There  is  an  exquisite  subtilty,  and  the  same  is  unjust.^^ 

23.  And  there  is  one  that  uttereth  an  exact  word  telling  the  truth. 
There  is  one  that  humbleth  himself  wickedly,^  and  his  interior  is 
full  of  deceit. 

24.  And  there  is  one  that  submitteth  himself  exceedingly  with  a 
great  lowliness  '}^  and  there  is  one  that  casteth  down  his  countenance, 
and  maketh  as  if  he  did  not  see  that  which  is  unknown  :^ 

25.  And  if  he  be  hindered  from  sinning  for  want  of  power,  if  he 
shall  find  opportunity  to  do  evil,  he  will  do  it. 

26.  A  man  is  known  by  his  look :  and  a  wise  man,  when  thou 
meetest  him,  is  known  by  his  countenance. 

27.  The  attire  of  the  body,  and  the  laughter  of  the  teeth,  and 
the  gait  of  the  man,  show  what  he  is. 

.  28.  There  is  a  false  rebuke  in  the  anger  of  an  offensive  man :  and 
there  is  a  judgment  that  is  not  allowed  to  be  good  :^^  and  there  is  one 
that  holdeth  his  peace :  he  is  wise.^^ 


CHAPTER     XX. 

RULES    WITH    REGARD    TO    CORRECTION,    DISCRETION,    AND    AVOIDING   LIES. 

How  much  better  is   it  to  reprove,  than  to  be  angry,  and  not  to 
hinder  in  his  speech  him  that  ct)nfesseth  !^ 


30  This  clause  is  a  second  translation  of  the  preceding. 

31  •'  Of  the  most  High"  is  not  expressed. 

32  G.  P.  "  And  there  is  one  that  turneth  aside  to  make  judgment  appear."  The  unjust  jiidge  mistates 
the  case,  and  misapplies  the  law,  in  order  to  give  coloring  to  his  sentence.  In  the  exercise  of  justice  it  is 
highly  criminal  to  use  partiality  and  personal  influence.  The  following  sentence  which  is  not  in  the 
Greek,  seems  to  he  after  the  manner  of  antithesis  to  the  preceding. 

33  "  In  black:"  in  darkness,  in  concealment,    P.  "  sadly." 
3*  This  is  a  second  interpretation  of  the  last  sentence. 

35  The  last  clause  in  the  text  reads  differently  :  "  and  as  half  deaf,  he  will  anticipate  thee,  where  he 
was  not  known  :"  he  will  unexpectedly  show  his  malice,  revealing  that  which  he  affected  not  to  hear.  P. 
"  making  as  if  he  heard  not :  where  he  is  not  known,  he  will  do  thie  a  mischief  before  thou  be  aware." 

36  Reproof  given  in  passion,  and  accompanied  with  insults,  is  unbecoming  and  ineffectual.  The'text 
says  "there is  a  rebuke  which  is  not  comely."  P.  The  next  clause  in  the  Vulgnte  is  another  version  of 
this. 

37  G.  P.  "  Some  man  holdeth  his  tongue,  and  he  is  wise."  To  observe  silence  when  provocation  is  given, 
implies  wisdom. 

1  G.  P.  "  And  he  that  confesseth  his  fault,  shall  be  preserved  from  hurt."  The  fruit  of  reproof  is  the 
acknowledgment  of  the  fault,  whereby  the  guilty  person  is  saved  from  punishment  Martini  translates 
it;  " non proibir  di parlare."    Liberty  of  reply  must  be  left  to  him  who  is  reproved. 


ECCLESIASTICUS      XX.  501 

2.  The  lust  of  an  eunuch  shall  deflour  a  young  maiden : 

3.  So  is  he  that  by  violence  executeth  unjust  judgment.^ 

4.  How  good  is  it,  when  thou  art  reproved,  to  show  repentance : 
for  so  thou  shalt  escape  wilful  sin.^ 

5.  There  is  one  that  holdeth  his  peace,  that  is  found  wise  :  and 
there  is  another  that  is  hateful,  that  is  bold  in  speech.* 

6.  There  is  one  that  holdeth  his  peace,  because  he  knoweth  not 
what  to  say :  and  there  is  another  that  holdeth  his  peace,  knowing 
the  proper  time. 

?.  A  wise  man  will  hold  his  peace  till  he  see  opportunity :  but  a 
babbler,  and  a  fool,  will  regard  no  time. 

8.  He  that  useth  many  words  shall  hurt  his  own  soul  i'^  and  he 
that  taketh  authority  to  himself  unjustly®  shall  be  hated. 

9.  There  is  success  in  evil  things  to  a  man  without  discipline  f 
and  there  is  a  finding  that  turneth  to  loss. 

10.  There  is  a  gift  that  is  not  profitable  :^  and  there  is  a  gift,  the 
return  for  which  is  double. 

11.  There  is  an  abasement  because  of  glory  :^  and  there  is  one 
that  shall  lift  up  his  head  from  a  low  estate. 

12.  There  is  that  buyeth  much  for  a  small  price,  and  restoreth  the 
same  sevenfold. ^^ 

13.  A  man  wise  in  words  shall  make  himself  beloved :  but  the 
graces  of  fools  shall  be  poured  out." 

14.  The  gift  of  the  fool  shall  do  thee  no  good :  for  his  eyes  are 
sevenfold.  ^^ 

15.  He  wili  give  a  few  things,  and  upbraid  much:  and  the 
opening  of  his  mouth  is  the  kindling  of  a  fire.^^ 


s  G.  "  Judgments."    No  epithet  is  used,  but  it  is  implied. 

'  This  is  a  reflection  on  the  subject  of  the  first  verse.  It  is  not  in  the  Vatican  manuscript,  but  is  in 
the  Polyglot  of  Alcala,  after  the  eighth  verse. 

*  G.  P.  "  Another,  by  much  babblifig,  becometh  hateful." 

6  G.  P.  "  Shall  be  abhorred."  «  The  adverb  is  wanting.    The  usurper  is  hated. 

7  "  Without  discipline"  is  not  in  the  text,  which  rather  means  that  misfortunes  sometimes  are  attended 
with  advantage,  by  exciting  the  energy  of  the  sufferer. 

8  G.  P.  "  That  shall  not  profit  thee."     Success  leads  to  relaxation. 

<>  Some  appear  to  disadvantage  in  an  exalted  position:  others  add  dignity  to  the  humblest  office 
which  they  discharge,  and  rise  to  distinction,  in  consequence  of  their  successful  struggles  with  adversity. 

10  Undergoing  the  penalty  of  his  rash  purchase  from  a  thief,  or  otherwise  suffering  from  ill-advised 
bargains. 

11  Wasted.    No  one  will  regard  what  they  say,  however  excellent. 

12  G.  "Many  instead  of  one."  Some  conjecture  that  it  should  read  "many  things."  lie  expects  far 
greater  favors  in  return.  Another  clause  is  inserted  in  the  common  Greek  text,  but  is  not  found  in  the 
Sixtine  edition. 

13  G.  P.  "He  will  open  his  mouth  like  a  crier."  Like  the  public  crier  he  will  proclaim  aloud  his  services. 
The  Vulgate  had  a  different  reading.  The  speech  of  the  fool  is  like  the  kindling  of  a  fire,  which  spreads 
destruction. 


502  ECCLESIASTICUS      XX. 

16.  To-day  a  man  lendeth ;  and  to-morrow  he  asketh  it  again : 
such  a  man  as  this  is  hateful.^^ 

17.  A  fool  shalP-'^  have  no  friend ;  and  there  shall  be  no  thanks 
for  his  good  deeds. 

18.  For  they  that  eat  his  bread  have  a  false  tongue.  How  often, 
and  how  many  will  laugh  him  to  scorn? 

19.  For  he  doth  not  distribute  with  right  understanding  that 
which  he  hath :  it  is  all  one  to  him  as  if  he  had  it  not.-^^ 

20.  The  slipping  of  a  false  tongue  is  as  one  that  falleth  on  the 
pavement  :^^  so  the  fall  of  the  wicked  shall  come  speedily. 

21.  A  disagreeable  man  is  as  a  vain^^  fable  :  it  shall  be  continually 
in  the  mouth  of  the  unwise. 

22.  A  parable  coming  out  of  a  fool's  mouth  shall  be  rejected :  for 
he  doth  not  speak  it  in  due  season. 

23.  There  is  that  is  hindered  from  sinning  through  want  ;^^  and 
in  his  rest  he  shalP^  be  troubled. 

24.  There  is  that  will  destroy  his  own  soul  through  shamefaced- 
ness  '}^  and  by  occasion  of  an  unwise  pers(in  he  will  destroy  it  :^^ 
and  by  respect  of  person  he  will  destroy  himself. 

25.  There  is  that  for  bashfulness  promiseth  to  his  friend,  and 
maketh  him  his  enemy  for  nothing.^^ 

26.  A  lie  is  a  foul  blot  in  a  man :  and  yet  it  will  be  continually 
in  the  mouth  of  men  without  discipline. 

27.  A  thief  is  better  than  a  man  that  is  always  lying :  but  both 
of  them  shall  inherit  destruction. 

28.  The  manners  of  lying  men^^  are  without  honor:  and  their 
confusion  is  with  them  without  ceasing.^^ 


1*  He  who  soon  demands  a  return  for  a  favor  bestowed,  renders  himself  hateful,  like  a  man  who  quickly 
exacts  the  return  of  a  loan. 

15  G.  P.  "  The  fool  saithi  '.have  no  friend,!  have  no  thanks  for  all  my  good  deeds.  They  that  eat  my 
bread  speak  evil  of  me."  A  foolish  or  bad  man  complains  without  reason,  that  his  services  are 
unappreciated— his  bread  appears  tasteless.  The  fault  however  is  his  own,  because  he  does  not  act 
honorably  and  generously. 

l«  P.  This  verse  is  wanting  in  the  Vatican  text.  The  Alcala  edition  has  :  "for  he  hath  not  received  th  e 
gift  to  possess  with  good  sense  ;  and  it  were  the  same  for  him  to  have  nothing." 

17  G.  P.  "  To  slip  on  a  pavement,  is  better  than  to  slip  with  the  tongue."  It  means  that  it  is  better  to  fall 
on  the  pavement  than  to  utter  rash  words.  18  (j.  p.  «  Unseasonable." 

19  Not  having  means  to  execute  his  designs.  The  Greek  has  the  negative :  but  Grotius  prefers  the  read- 
ingof  the  Vulgate,  which  means,  that  whilst  unable  to  execute  his  evil  purpose,  he  is  pained  at  his  inability. 

20  G.  p.  "  Not." 

21  Not  having  courage  to  resist  improper  influence. 

22  To  please  a  wicked  man.  The  last  clause  is  another  reading,  which  is  fou  nd  in  some  manuscripts 
though  not  in  the  Vatican.    Grotius  prefers  it. 

23  Neglecting  to  perform  wliat  he  imprudently  promised. 
2t  G.  p.  "  The  disposition  of  a  liar  is  dishonorable." 

26  Tiie  Greek  here  inserts  this  inscription.    "  Words  of  parables." 


ECCLESIASTICUS      XXI.  503 

29.  A  wise  man  shall  advance  himself  with  his  words:  and  a 
prudent  man  shall  please  the  great  ones. 

30.  He  that  tilleth  his  land  shall  make  a  high  heap  of  corn :  and 
he  that  doeth  justice  shall  be  exalted  f^  and  he  that  pleaseth  great 
men  shall  escape  iniquity.^ 

31.  Presents  and  gifts  blind  the  eyes  of  judges,^^  and  as  if  one 
who  is  dumb,^  they  cannot  correct. 

32.  Wisdom  that  is  hid,^^  and  treasure  that  is  not  seen ;  what 
profit  is  there  in  them  both  ? 

33.  Better  is  he  that  hideth  his  folly,  than  the  man  that  hideth 
his  wisdom.^^ 


CHAPTER    XXI. 

CAUTIONS   AGAINST    SIN   IN    GENERAL,    AND    SOME    SINS   IN   PARTICULAR. 

My  son,  hast  thou  sinned  ?  do  so  no  more :  but  for  thy  former 
sins  also  pray^  that  they  may  be  forgiven  thee. 

2.  Flee  from  sins^  as  from  the  face  of  a  serpent:  for  if  thou 
come  near  them,  they  will  take  hold  of  thee.^ 

3.  The  teeth  thereof  are  the  teeth  of  a  lion,  killing  the  souls  of 
men.  • 

4.  All  iniquity  is  like  a  two-edged  sword ;  there  is  no  remedy  for 
the  wound  thereof.* 

5.  Injuries  and  wrongs  will  waste  riches:  and  the  house  that  is 
very  rich  shall  be  brought  to  nothing  by  pride :  so  the  substance  of 
the  proud  shall  be  rooted  out.^ 


28  The  second  clause  is  not  in  the  text.    It  is  the  application  of  the  preceding  to  virtue. 

*7  G.  P.  "  Shall  get  pardon  for  iniquity."    It  may  mean  that  by  studying  to  ptease  those  in  power,  a 
man  may  secure  impunity  for  injustice. 
»8  Exod.  xxiii.  8.    Deut.  xvi.  19. 

29  G.  cof  ^//oj  Like  a  bit.    V.  "Mutus." 
so  Infra  xli.  17. 

31  A  verse  follows  in  the  common  Greek,  but  is  wanting  in  the  Sixtine  edition.  Qrotius  regards  it  as 
added  from  some  extraneous  source. 

1  What  follows  is  added  by  way  of  paraphrase. 

2  G.  P.  "  Sin." 

3  G.  P.  "  It  will  bite  thee." 

*  As  long  as  iniquity  is  cherished,  it  is  without  remedy.    The  penitent  only  can  be  healed. 

5  G.  P.  "  To  terrify  and  to  do  wrong  will  waste  riches,  thus  the  house  of  proud  men  shall  be  made 
desolate."  The  same  verb  is  used  in  each  member  of  the  sentence.  It  seems  to  mean,  that  the  haughty 
bearing  of  the  rich  shall  be  punished  by  deititution. 


504  ECCLESIASTICUS      XXI. 

6.  The  prayer  out  of  the  mouth  of  the  poor  shall  reach  his  ears  f 
and  judgment  shall  come  for  him  speedily. 

7.  He  that  hateth  to  be  reproved  walketh  in  the  trace  of  a  sinner  : 
and  he  that  feareth  God  will  turn  with  his  heart.^ 

8.  He  that  is  mighty  by  a  bold  tongue^  is  known  afar  off:  but  a 
wise  man  knoweth  when  he  slippeth.^ 

9.  He  that  buildeth  his  house  at  other  men's  charges,  is  as  he  that 
gathereth  himself  stones  in  the  winter.^" 

10.  The  congregation  of  sinners  is  like  tow  heaped  together  ;^^  and 
the  end  of  them  is  a  flame  of  fire. 

11.  The  way  of  sinners  is  made  level  with  stones :  and  in  their 
end  is  hell,  and  darkness,  and  pains. ^^ 

12.  He  that  keepeth  the  law^^  shall  get  the  understanding  thereof. 

13.  The  perfection  of  the  fear  of  God  is  wisdom  and  understand- 
ing.'' 

14.  He  that  is  not  wise  in  good,^^  will  not  be  taught.^^ 

15.  But  there  is  a  wisdom  that  aboundeth  in^''  evil :  and  there  is 
no  understanding  where  there  is  bitterness. 

16.  The  knowledge  of  a  wise  man  shall  abound  like  a  flood :  and 
his  counsel  is^^  like  a  fountain  of  life. 

17.  The  heart^^  of  a  fool  is  like  a  broken  vessel ;  and  no  wisdom 
at  all  shall  it  hold. 

18.  A  man  of  sense  will  praise  every  wise  word  he  shall  hear,  and 
will  appropriate  it  to  himself:^  the  luxurious  man  heareth  it,  and  it 
displeaseth  him ;  and  he  casteth  it  behind  his  back. 

19.  The  talking  of  a  fool  is  like  a  burden^^  in  the  way :  but  in 
the  lips  of  the  wise,  grace  shall  be  found. 

20.  The  mouth  of  the  prudent  is  sought  after  in  the  church  i^ 
and  they^^  will  think  upon  his  words  in  their  hearts. 


6  The  ears  of  the  rich  man  whom  he  addresses,  but  who  rejects  his  supplication.    The  ears  of  God 
may  also  be  understood,  who  gives  judgment  in  favor  of  the  poor  man. 

7  Repentant.  8  « Mighty  in  tongue."    P.  "  An  eloquent  man." 

9  G.  P.  The  wise  man  observes  the  talltative  man,  and  sees  him  slip  and  fall  by  his  temerity. 
10  The  Polyglot  of  Alcala  has :  "for  a  heap  on  his  tomb."    P.  "for  the  tomb  of  his  burial." 
1'  Supra  xvi.  7. 

12  G.  P.  "  At  the  end  thereof  is  the  pit  of  hell." 

13  G.  voiiov  "Justitia"  is  put  for  it  by  the  Vulgate. 
1*  "  And  understanding."    This  is  an  addition. 

15  "  In  good  "  is  an  addition.    The  Greek  term  denotes  an  astute  man. 

10  Will  reject  instruction. 

17  G.  P.  "Bitterness."    The  words  which  follow  are  of  the  interpreter. 

18  The  verb  is  not  expressed.  i'  G.  P.  "  The  inner  parts." 

20  Treasure  it  up :  add  it  to  his  stock  of  knowledge. 

21  Which  is  borne  with  difficulty. 

22  The  assembly.  ^^  "  Ue  :"  each  one  will  think. 


ECCLESIASTIC  us      XXII.  505 

21.  As  a  house  that  is  destroyed,  so  is  wisdom  to  a  fool :  and  the 
knowledge  of  the  unwise  is  as  words  without  sense.^^ 

22.  Doctrine  to  a  fool  is  as  fetters  on  the  feet,  and  like  manacles 
on  the  right  hand. 

23.  A  fool  lifteth  up  his  voice  in  laughter :  but  a  wise  man  will 
scarce  laugh  low  to  himself. 

24.  Learning  to  the  prudent  is  as  an  ornament  of  gold,  and  like  a 
bracelet  upon  his  right  arm. 

25.  The  foot  of  a  fool  is  soon  in  his  neighbor's^  house :  but  a 
man  of  experience  will  be  abashed  at  the  person  of  the  mighty.^*^ 

26.  A  fool  will  peep  through  the  window^  into  the  house :  but  he 
that  is  well  taught,  will  stand  without. 

27.  It  is  the  folly  of  a  man  to  hearken  at  the  door :  and  a  wise 
man  will  be  grieved  with  the  disgrace.^^ 

28.  The  lips  of  the  unwise  will  be  telling  foolish  things  :^^  but 
the  words  of  the  wise  shall  be  weighed  in  a  balance. 

29.  The  heart  of  fools  is  in  their  mouth:  and  the  mouth  of  wise 
men  is  in  their  heart. 

30.  While  the  ungodly  curseth  the  devil,  he  curseth  his  own  soul.^*' 

31.  The  tale-bearer  shall  defile  his  own  soul,  and  shall  be  hated^^ 
by  all :  and  he  that  shall  abide  with  him  shall  be  hateful :  the  silent 
and  wise  man  shall  be  honored. 


CHAPTER    XXII, 


WISE    SAYINGS    ON    DIVERS    SUBJECTS. 


The  sluggard  is  pelted^  with  a  dirty  stone;  and  all  men  will 
speak  of  ^  his  disgrace. 


2*  That  do  not  bear  examination. 

25  Neighbor  is  not  expressed. 

S6  "  Of  the  mighty  "  is  not  in  the  text.    A  prudent  man  is  loath  to  intrude. 

27  p.   "  The  gate." 

23  He  will  shrink  from  such  conduct  as  disgraceful. 

29  "  The  lips  of  strangers  will  be  burthened  with  these  things."  The  Polyglot  of  Alcala,  has  :  "  the 
lips  of  talkers  will  be  telling  such  things  as  appertain  not  unto  them."    P. 

*>  Inasmuch  as  he  imitates  the  devil. 

«i  G.  "  In  the  neighborhood  where  he  dwelleth."  All  the  othtr  words  are  added.  P.  "  wheresoeyer 
he  dwelleth." 

1  G.  P.  "Is  compared  to. " 

2  Will  hiss  at. 


506  ECCLESIASTICUS      XXII. 

2.  The  sluggard  is  pelted  with^  the  dung  of  oxen :  and  every  one 
that  toucheth  him  will  shake  his  hands.^ 

3.  A  son  ill-taught  is  the  confusion  of  the  father ;  and  a  foolish^ 
daughter  shall  be  to  his  loss.^ 

4.  A  wise  daughter  shall  bring  an  inheritance^  to  her  husband : 
but  she  that  misbehaveth,  becometh  a  disgrace^  to  her  father. 

5.  She  that  is  bold  shameth  both  her  father  and  husband,  and  is 
not  surpassed  by  the  ungodly  :^  and  shall  be  despised  by  them  both.^^ 

6.  A  tale  out  of  time  is  like  music  in  mourning :  but  the  stripes 
and  instruction  of  wisdom"  are  never  out  of  time. 

7.  He  that  teacheth  a  fool,  is  like  one  that  glueth  a  potsherd 
together. 

8.  He  that  telleth  a  word  to  him  that  heareth  not,^^  is  like  one 
that  waketh  a  man  out  of  a  deep  sleep. 

9.  He  speaketh  with  one  that  is  asleep,  who  uttereth  wisdom^^  to 
a  fool :  and  in  the  end  of  the  discourse  he  saith :  Who^^  is  this  ? 

10.  Weep  for  the  dead,^^  for  his  light  hath  failed :  and  weep  for 
the  fool,  for  his  understanding  faileth.^^ 

11.  Weep  but  a  little^  for  the  dead,  for  he  is  at  rest. 

12.  For  the  wicked  life  of  a  wicked^^  fool  is  worse  than  death. 

13.  The  mourning  for  the  dead  is  seven  days :  but  for  a  fool  and 
an  ungodly  man  all  the  days  of  their  life.^^ 

14.  Talk  not  much  with  a  fool ;  and  go  not  with  him  that  hath  no 
sense. 


3  G.  p.  "  Compared  to." 

■*  To  cast  off  the  defilement,  which  ho  has  contracted  by  the  touch. 

5  The  adjective  is  added  by  way  of  explanation. 

*  Shall  lessen  his  property,  and  degrade  the  family. 

T  "  Shall  inherit."    The  Vulgate  gives  the  meaning,  t 

8  G.  "  To  the  grief  of  her  that  begot  her." 

0  This  clause  is  inserted. 

10  By  father  and  husband. 

11  The  Vulgate  reads  in  the  nominative ;  but  the  Greek  has  the  genitive.  Stripes,  that  is  afllictionsj 
and  severe  discipline  are  a  source  of  wisdom  at  all  times,  since  they  wean  the  mind  from  earthly 
pleasures,  and  dispose  it  to  pious  consideration. 

12  This  clause  is  not  in  the  text,  which,  Jiowever,  is  expressed  in  the  following  verse.  » 

13  «  Wisdom  "  is  not  mentioned  here. 

1*  "  What."  A  verse  is  here  inserted  in  some  Greek  copies,  which  is  not  in  the  Sixtine  edition.  It 
appears  to  be  an  interpolation. 

16  Infra  xxxviii.  16. 

i«  The  fooi — the  sinner — is  more  an  object  of  pity  than  the  dead.  "  Thou  hast  not,"  says  St.  Augustin, 
"  the  tenderness  of  charity,  if  whilst  mourning  over  a  body  from  which  the  soul  has  fled,  thou  mournest 
not  over  a  soul  which  is  forsaken  by  God."    Serm.  xli,  de  Sanctis. 

17  Sweetly,  moderately. 

18  The  epithet  is  not  used  here. 

w  The  ordinary  time  among  the  Israelites  for  mourning  the  departed  was  seven  days.  Gen.  1. 10. 
The  wicked_^ought  always  to  be  mourned  over. 


ECCLESIASTICUS      XXII.  507 

15.  Keep  thyself  from  him,  that  thou  mayst  not  have  trouble  ;  and 
thou  shalt  not  be  defiled  with  his  sin.^ 

16.  Turn  away  from  him,  and  thou  shalt  find  rest,  and  shalt  not 
be  wearied  out  with  his  folly. 

17.  What  is  heavier  than  lead  ?  and  what  other  name  hath  it  but 
a  fool  ?2i 

18.  Sand  and  salt  and  a  mass  of  iron^^  is  easier  to  bear,  than  a 
man  without  sense,^^  that  is  both  foolish  and  wicked. 

19.  A  frame  of  wood  bound  together  in  the  foundation  of  a  build- 
ing,^* shall  not  be  loosed  -^  so  neither  shall  the  heart  that  is  established 
by  advised  counsel.^^ 

20.  The  thought  of  him  that  is  wise  at  all  times,  shall  not  be  de- 
praved by  fear. 

21.  As  poles  set  in  high  places,  and  plasterings  made  without  cost,^^ 
will  not  stand  against  the  face  of  the  wind  :^^ 

22.  So  also  a  fearful  heart  in  the  imagination  of  a  fool  shall  not 
resist  against  the  violence  of  fear. 

23.  As  a  fearful  heart  in  the  thought  of  a  £ool  at  all  times  will 
not  fear,  so  neither  shall  he  that  continueth  always  in  the  command- 
ments of  God. 

24.  He  that  pricketh  the  eye,  bringeth  out  tears :  and  he  that 
pricketh  the  heart,  bringeth  forth  resentment.^ 

25.  He  that  flingeth  a  stone  at  birds,  shall  drive  them  away :  so 
he  that  upbraideth  his  friend,  breaketh  friendship. 

26.  Although  thou  hast  drawn  a  sword  at  a  friend,  despair  not : 
for  there  may  be  a  returning.^^    Against  a  friend 


20  G.  "When  he  is  shaken  "—when  he  is  punished  and  humbled. 

21  The  fool  is  heavier  than  lead. 

'2  Prov.  xxvii.  3.    All  these  are  very  heavy. 

23  What  follo\vs  is  by  way  of  explanation. 

24  G.  P.  "  As  timber  girt  and  bound  up  together  in  a  building,  cannot  be  loosed  with  shaking."  Rafters 
or  timber  imbedded  in  any  part  of  the  building. 

25  "In  an  earthquake." 

28  The  punctuation  of  the  Greek  is  different,  "  so  the  heart  which  is  established  by  advised  counsel 
shall  fear  at  no  time."    The  following  verse  of  the  Vulgate  arises  from  a  different  reading  of  this  passage. 

27  6.  P.  "The  heart  settled  upon  a  thought  of  understanding  is  as  fair  plastering  on  the  wall  of  a  gallery." 
A  well  plastered  wall  easily  resists  wind  and  weather. 

28  G.  P.  "Poles  set  on  a  high  place  never  will  stand  against  the  wind,  so  a  fearful  heart  in  the  imagination 
of  a  fool  cannot  stand  against  any  fear."  The  purpose  of  sinners  is  likened  to  poles  placed  on  an  elevated 
situation,  without  any  support,  which  are  easily  cast  down  by  a  strong  wind.  So  their  timid  hearts 
having  no  certain  grounds  of  action,  yield  to  apprehensions  of  danger.  The  following  verse,  which  is 
not  in  the  Greek,  is  an  exposition  of  the  same  sentiment  under  another  point  of  view.  The  sinner, 
although  easily  agitated  by  fear  of  calamity,  does  not  fear  God,  whilst  the  just  man  fears  Him,  without 
being  distressed  by  earthly  fear. 

29  G.  "  Feeling."    dla^riaiv  sensum.    Whatever' gives  pain  to  the  heart  of  another,  excites  resentment 

30  To  favor. 


508  ECCLESIASTICUS      XXIII. 

27.  If  thou  hast  opened  a  sad^^  mouth,  fear  not,  for  there  may  be 
a  reconciliation  :  except  upbraiding,  and  reproach,^^  and  pride,  and 
disclosing  of  secrets,  or  a  treacherous  wound :  for  in  all  these  cases 
a  friend  will  flee  away. 

28.  Keep  fidelity  with  a  friend  in  his  poverty,  that  in  his  pros- 
perity also  thou  mayst  rejoice.^^ 

29.  In  the  time  of  his  trouble  continue  faithful  to  him,  that  thou 
mayst  also  be  heir  with  him  in  his  inheritance. 

30.  As  the  vapor  of  a  chimney,  and  the  smoke  of  the  fire  goeth 
up  before  the  fire;  so  also  injurious  words,  and  reproaches,  and 
threats,^*  before  blood. 

31.  I  will  not  be  ashamed  to  salute  a  friend  ;  neither  will  I  hide 
myself  from  his  face  :  and  if  any  evil  happen  to  me  by  him,  I  will 
bear  it.^* 

32.  But  every  one  that  shall  hear  it,  will  beware  of  him. 

33.  Who  will  set  a  guard  before  my  mouth,^^  and  a  sure  seal  upon 
my  lips,  that  I  fall  not  by  them,  and  that  my  tongue  destroy  me  not  ? 


CHAPTER    XXIII. 

A   PRAYER    FOR     GRACE    TO     FLEE    SIN  :    CAUTIONS     AGAINST     PROFANE     SWEARING    AND 

OTHER   VICES. 

0  LoED  Father,  and  Sovereign  Ruler  of  my  life,  leave  me  not  to 
their^  counsel :  nor  suffer  me  to  fall  by  them. 

2.  Who  will  set  scourges^  over  my  thoughts,  and  the  discipline  of 
wisdom  over  my  heart,  that  they^  spare  me  not  in  their  ignorances,* 
and  that  their  sins  may*  not  appear  :^ 


31  G.  p.  "  The  mouth." 

32  This  is  a  second  version  of  the  one  term.  A  friend  may  pardon  a  sudden  attack  on  his  life,  in  a 
moment  of  passion,  or  an  offence  in  words  uttered  thoughtlessly;  but  he  will  not  overlook  a  deep 
insult  with  premeditation,  haughtiness,  breach  of  confidence,  or  a  treacherous  assault. 

S3  "  Be  replenished." 

3*  a.  "  Insults."    The  three  terms  are  employed  to  express  one. 

35  « I  will  bear  it:"  is  not  in  the  text.  30  pg,  cxl.  3. 

1  Lips  and  tongue  seem  to  be  referred  to.  Counsel  is  the  act  of  the  mind;  but  the  tongue  is  its  organ. 
The  sacred  writer  prays,  that  ho  may  be  preserved  from  inconsiderate  speaking. 

2  He  desires  to  bo  made  sensible,  by  timely  punishment,  of  the  sins  of  the  tongue  into  which  he 
falls.  3  His  censors. 

*  Q.  P.  "  Mine  ignorances."  Hellenistic  writers  applied  this  term  to  all  sins.  Here  are  understood 
offences  committed  thoughtlessly,  by  the  instrumentality  of  the  tongue.  «  Their  "  must  bo  referred  t^ 
"  lips."  6  The  sins  of  the  lips. 


ECCLESIASTICUS      XXIII.  509 

3.  Lest  my  ignorances  increase,  and  my  offences  be  multiplied,^ 
and  my  sins  abound,  and  I  fall  before  my  adversaries,  and  my  enemies'^ 
rejoice  over  me  ? 

4.  0  Lord  Father,  and  God  of  my  life,  leave  me  not  to  their  devices.^ 

5.  Give  me  not  haughtiness  of  my  eyes  ;  and  turn  away  from  me 
all  coveting. 

6.  Take  from  me  the  greediness  of  the  belly  :  and  let  not  the  lusts 
of  the  flesh  take  hold  of  me  :^  and  give  me  not  over  to  a  shameless 
and  foolish^*^  mind. 

7.  ^^Hear,  0  ye  children,  the  discipline  of  the  mouth :  and  he 
that  will  keep  it,  shall  not  perish  by^^  his  lips,  nor  be  brought  to  fall 
into  the  most  wicked  works. 

8.  A  sinner  is  caught  in  his  own  vanity  :^^  and  the  proud  and  the 
evil  speaker^"^  shall  fall  thereby. 

9.  Let  not  thy  mouth  be  accustomed  to  swearing ;  for  in  it  there 
are  many  falls.^^ 

10.  And  let  not  the  naming  of  God  be  usual  in  thy  mouth  :^^  and 
meddle  not  with  the  names  of  saints ;  for  thou  shalt  not  escape  free 
from  them. 

11.  For  as  a  slave  daily  put  to  the  torture,  is  never  without  a 
blue  mark :  so  every  one  that  sweareth,  and  nameth,^^  shall  not  be 
wholly^^  pure  from  sin. 

12.  A  man  that  sweareth  much,  shall  be  filled  with  iniquity ;  and 
a  scourge  shall  not  depart  from  his  house. 

13.  And  if  he  fail,^^  his  sin  shall  be  upon  him :  and  if  he 
dissemble  it,  he  offendeth  double  :^ 

14.  And  if  he  swear  in  vain,  he  shall  not  be  justified  :^^  for  his 
house  shall  be  filled  with  his  punishment.^ 


8  This  clause  is  the  same  as  the  following. 
T  G.  P.  ''  Enemy." 

«  "Leave  me,  &c."  is  not  in  the  text 

9  G.  P.  "  Let  not  the  greediness  of  the  belly  and  lust  of  the  flesh  take  hold  of  me." 

10  The  second  epithet  is  added. 

11  The  Greek  has  this  inscription  :  discipline  of  the  modth 

12  G.  P.  "  Shall  never  be  taken  in  his  lips."    The  rest  is  added. 
1'  "  In  his  own  vanity  "  is  added. 

1*  The  order  is  inverted  in  the  text:  the  slanderer  and  the  proud. 

1*  Exod.  XX.  7.    Matt  v.  33.    This  clause  is  wanting. 

i«  What  follows  is  a  paraphrase. 

n  God. 

18  The  adverb  is  wanting. 

i»  The  term  denotes  sins  of  nes^ligence,  such  as  failure  to  fulfill  engagements. 

20  He  adds  hypocrisy  to  his  offence. 

SI  He  shall  be  held  as  guilty.  . 

22  Calami  ties. 


510  ECCLESIASTICUS      XXIII. 

15.  There  is  also  another  speech  leading  to  death  f^  let  it  not  be 
found  in  the  inheritance  of  Jacob. 

16.  For  from  the  mercifuP^  all  these  things  shall  be  taken  away ; 
and  they  shall  not  wallow  in  sins. 

17.  Let  not  thy  mouth  be  accustomed  to  indiscreet^^  speech :  for 
therein  is  the  w^ord  of  sin.^^ 

18.  Remember  thy  father  and  thy  mother ;  for^^  thou  sittest  in 
the  midst  of  great  men : 

19.  Lest  God^^  forget  thee  in  their  sight,  and  thou,  by  thy  daily^ 
custom,  be  infatuated,  and  suffer  reproach  f^  and  wish  that  thou 
hadst  not  been  born,  and  curse  the  day  of  thy  nativity. 

20.  The  man  that  is  accustomed  to  opprobrious  words,^^  will  never 
be  corrected  all  the  days  of  his  life. 

21.  Two  sorts  of  men  multiply  sins :  and  the  third  bringeth 
wrath  and  destruction.^^ 

22.  A  hot  souP  is  a  burning  fire :  it  will  never  be  quenched,  till 
it  devour  something.^^ 

23.  And  a  man  that  is  wicked^  in  the  mouth^^  of  his  flesh,  will 
not  leave  off  till  he  hath  kindled  a  fire. 

24.  To  a  man  that  is  a  fornicator  all  bread  is  sweet  :^  he  will  not 
be  w^eary  of  sinning  unto  the  end. 

25.  Every  man  that  passeth  beyond  his  own  bed,  despising  his 
own  soul,  and  saying  :^  Who  seeth  me  ? 

26.  Darkness  compasseth  me  about;  and  the  walls  cover  me; 
and  no  man  seeth  me :  whom  do  I  fear  ?  the  most  High  will  not 
remember  my  sins. 


83  Invested  with  death— Blasphemy  is  thought  to  he  meant. 

2*  G.  P.  "  The  godly." 

-5  "  Intemperate  swearing."  G.  P. 

26  A  sinful  thing. 

27  A  son  in  high  dignity  should  not  disown  poor  parents. 

28  '•'  God  "  is  not  in  the  text.  The  proud  son  will  be  treated  by  God  as  disowned  and  cast  off,  so  that 
his  parents  will  witness  the  punishment  of  his  disobedience. 

29  " Daily"  is  not  in  the  text. 

•^0  This  clause  is  inserted  by  the  Latin  translator. 

31  2  Kings  xvi.  7. 

'2  The  second  noun  is  added.  i.     : 

<53  This  may  mean  a  passionate  man. 

34  G.  P.  "  Till  it  be  consumed  up," 

35  Q.  p.  «  The  fornicator,"    The  Vulgate  read  vopvos  instead  of^'o^vpog. 

■3G  The  text  has  ' body :'  cMnart.  The  Vulgate  read:  crToixari.  The  fornicator  abuses  his  body  by 
excesses,  until  he  kindles  a  fire  which  consumes  him;  bringing  on  various  calamities  and  premature 
death. 

37  The  vilest  object— the  most  worthless  woman  is  agreeable. . 

88  Instead  of  "despising,  &c."  the  text  has  :  "saying  in  his  soul."    Isai.  xxix.  15. 


ECCLESIASTICUS      XXIII.  511 

27.  And  he  understandeth  not  that  his  eye  seeth  all  things ;  for 
such  a  man's  fear  driveth  from  him  the  fear  of  God,  and  the  eyes  of 
men  fearing  him  :^^ 

28.  And  he  knoweth  not  that  the  eyes  of  the  Lord  are  far 
brighter  than  the  sun,  beholding  round  about  all  the  ways  of  men,^ 
and  the  bottom  of  the  deep,  and  looking  into  the  hearts  of  men, 
into  the  most  hidden  parts. 

29.  For  all  things  were  known  to  the^^  Lord  God,  before  they 
were  created :  so  also  after  they  were  perfected,  He  beholdeth  all 
things.^ 

30.  This  man  shall  be  punished  in  the  streets  of  the  city,  and  he 
shall  be  chased  as  a  colt  :^  and  where  he  suspected  not,  he  shall  be 
taken.^"* 

31.  And  he  shall  be  in  disgrace  with  all  men,  because  he 
understood  not  the  fear  of  the  Lord.  ' 

32.  So  every  woman  also  that  leaveth  her  husband,  and  bringeth 
in  an  heir  by  another  :*^ 

33.  For  first  she  hath  been  unfaithful  to  the  law  of  the  most  High  : 
and  secondly,  she  hath  offended  against  her  husband :  thirdly,  she 
hath  fornicated  in  adultery,  and  hath  gotten  her  children  of  another 
man. 

34.  This  woman  shall  be  brought  into  the  assembly ;  and  inqui- 
sition shall  be  made  of  her  children. 

35.  Her  children  shall  not  take  root ;  and  her  branches  shall  bring 
forth  no  fruit. 

36.  She  shall  leave  her  memory  to  be  cursed ;  and  her  infamy  shall 
not  be  blotted  out. 

37.  And  they  that  remain  shall  know,  that  there  is  nothing  better 
than  the  fear  of  God :  and  that  there  is  nothing  sweeter  than  to  have 
regard  to  the  commandments  of  the  Lord. 

38.  It  is  a  great  glory  to  follow  the  Lord :  for  length  of  days  shall 
be  received  from  him.^^ 


39  G.  P.  "  Such  a  man  only  feareth  the  eyes  of  men." 

*o  G.  P.  "  And  considering  the  most  secret  parts."    This  is  paraphrased  in  the  words  which  follow. 

41  «mm." 

*3  The  last  clause  is  an  addition. 

^  This  clause  is  added. 

«  Where  he  flattered  himself  with  entire  security,  his  crime  shall  lead  to  his  apprehension. 

*»  Lev.  XX.  10.    Deut.  xxii.  22. 

*6  The  last  verse  is  an  addition  to  the  text. 


512  ECCLESIASTICUS      XXIV 


CHAPTER    XXiy. 

WISDOM   PBAISETH    HERSELF:    HER    ORIGIN,    HER    DWELLING,    HER   DIGNITY,    AND    HER 

FRUITS. 

Wisdom  shall  praise  her  ownself,  and  shall  be  honored  in  God/ 
and  shall  glory  in  the  midst  of  her  people ; 

2.  And  shall  open  her  mouth  in  the  churches^  of  the  most  High  ; 
and  shall  glory  in  the  sight  of  His  power : 

3.  And  in  the  midst  of  her  own  people  she  shall  be  exalted,  and 
shall  be  admired  in  the  holy  assembly  : 

4.  And  in  the  multitude  of  the  elect  she  shall  have  praise  ;  and 
among  the  blessed,  she  shall  be  blessed,  saying  :^ 

5.  I  came  out  of  the  ^outh  of  the  most  High,"*  the  first-born  before 
all  creatures : 

6.  I  made  that  in  the  heavens  there  should  rise  light  that  never 
faileth  ;  and  as  a  cloud  I  covered  alP  the  earth  : 

7.  I  dwelt  in  the  highest  places  :  and  my  throne  is  in  a  pillar  of 
a  cloud. 

8.  I  alone  have  compassed  the  circuit  of  heaven,  and  have 
penetrated^  into  the  bottom  of  the  deep,  and  have  walked  in  the 
waves  of  the  sea, 

9.  And  have  stood  in  all  the  earth :  and  in  every  people, 

10.  And  in  every  nation  I  have  had  the  chief  rule  -J 

11.  And  by  my  power  I  have  trodden  under  my  feet  the  hearts 
of  all  the  high  and  low  :^  and  in  all  these  I  sought  rest,  and  I  shall 
abide  in  the  inheritance  of  the  Lord.^ 

12.  Then  the  Creator  of  all  things  commanded,  and  said^^  to  me : 
and  He  that  made  me,  rested  in  my  tabernacle. ^^ 


The  inscription  is:  " The  praise  of  Wisdom." 
J  TheHecond  clause  is  inserted  by  the  interpreter,  to  qualify  the  first. 

2  "Church." 

3  Tlui  third  and  fourth  verses,  which  are  explanatory  of  the  preceding,  are  not  in  the  text. 

*  What  follows  until :  "  and  as  a  cloud,"  is  not  in  the  Greek.  Wisdom  represents  herself  as  an  eman- 
ation from  God:  as  a  cloud,  ready  to  shed  its  fertilizing  influence. 

6  "  All"  is  not  expressed, 

«  The  Greek  irepuTraDiaa  '-i  walked  about  in  the  bottom  of  the  deep."  The  all  pervading  char- 
acter of  wisdom  is  declared.    God  has  ordained  and  arranged  all  things  wisely. 

T  The  Greek  reads  thus :  "  In  the  waves  of  the  sea,  and  in  all  the  earth,  and  in  every  people  and 
nation  I  got  a  possession."    This  here  itiplies  :  "  I  have  power." 

3  This  whole  member  of  the  verse  is  inserted  in  explanation  of  the  verb. 

9  Wisdom  having  shed  her  benign  influence  overall  things,  and  maintained  her  power  ev>:ry  where, 
represents  herself  as  seeking  a  resting  place,  and  a  heritage  in  which  she  might  have  her  abode.  The 
text  calls  it:  "  an  inheritance  of  some  one;"  the  Lord  not  being  expressed. 

10  "  And  said"  is  added.  n  Q.  "Fixed  my  tent."    P.  "Caused  my  tabernacle  to  rest." 


ECCLESIASTICUS      XXIV.  513 

13.  And  He  said  to  me :  Let  thy  dwelling  be  in  Jacob,  and  tby 
inheritance  in  Israel,  and  take  root  in  My  elect.-^ 

14.  From  the  beginning,  and  before  the  world,  was  I  created  ;^^ 
and  unto  the  world  to  come  I  shall  not  cease  to  be ;  and  in  the  holy 
dwelling-place  I  have  ministered  before  Him. 

15.  And  s©  was  I  established  in  Sion,  and  in  the  holy  city^^ 
likewise  I  rested  :^^  and  my  power  tvas  in  Jerusalem. 

16.  And  I  took  root  in  an  honored^^  people,  and  in  the  portion  of 
my  God  which  is  His  inheritance :  and  my  abode  is  in  the  full 
assembly  of  saints.^^ 

17.  I  was  exalted  like  a  cedar  in  Libanus,  and  as  a  cypress  tree 
on  mount  Sion.^^ 

18.  I  was  exalted  like  a  palm  tree  in  Cades/^  and  as  a  rose-plant^" 
in  Jericho : 

19.  As  a  fair  olive  tree  in  the  plains,  and  as  a  plane  tree  by  the 
water  in  the  meadows,*^  was!  exalted. 

20.  I  gave  a  sweet  smell  like  cinnamon,  and  aromatical  balm :  I 
yielded  a  sweet  odor  like  the  best  myrrh : 

21.  And  I  perfumed  my  dwelling  as  storax,  and  galbanum,  and 
onyx,  and  aloes,  and  as  the  frankincense  not  cut :  and  my  odor  is 
as  the  purest  balm. 

22.  I  have  stretched  out  my  branches  as  the  turpentine  tree,  and 
my  branches  are  of  honor  and  grace.^ 

23.  As  the  vine  I  have  brought  forth  a  pleasant  odor :  and  my 
flowers  are  the  fruit  of  honor  and  riches. 

24.  I  am  the  mother  of  fair  love,  and  of  fear,  and  of  knowledge, 
and  of  holy  hope. 

25.  In  me  is  all  grace  of  the  way  and  of  the  truth ;  in  me  is  all 
hope  of  life  and  of  virtue.^^ 


12  «  The  last  clause  is  wanting.  Wisdom  dwelt  in  Jacob,and  possessed  Israel  for  her  inheritance,  since 
to  them  the  oracles  of  God  were  intrusted. 

18  G.  P.  "  He  created  me."  Prov.  viii.  22.  Wisdom,  the  dirine  attribute,  is  increated.  The  term  pro- 
perly suits  the  works  of  God  which  show  forth  His  wisdom.  She  is  said  to  have  been  created  before 
them,  to  mark  her  prior  existence,  which,  howeyer,  was  not  the  result  of  any  creative  act  properly  so 
called.  The  Word,  who  is  the  Wisdom  of  the  Father,  was  produced  from  eternity,  by  an  ineflFahle 
generation.  i*  G.  P.  "Beloved."  is  (}.  p,  «He  gave  me  rest." 

16  «  Highly  honored,"  the  object  of  divine  favor. 

IT  The  last  clause  is  added. 

18  G.  P.  "  Mountains  of  Hermon."    One  of  its  sides  was  called  Sion. 

19  "  On  the  shores."  Grotius  thinks  that  it  should  read  Engaddi,  a  place  in  Judea  famous  for  its 
vineyards. 

20  "Rose-plants."  21  This  clause  is  inserted:  plateis  cannot  here  mean  streets. 
22  Grace  here  may  mean  beauty. 

33  These  two  verses  are  not  in  the  text.    Some  copies  have  in  their  stead  a  different  verse. 

33 


514  ECCLESIASTICUS      XXIV. 

26.  Come  over  to  me,  all  ye  that  desire  me,  and  be  filled  with  my 
fruits. 

27.  For  my  spirit^*  is  sweet  above  honey,  and  my  inheritance 
above  honey  and^^  the  honey  comb. 

28.  My  memory  is  unto  everlasting  generations.^^ 

29.  They  that  eat  me,  shall  yet  hunger  :^^  and  they  that  drink  me, 
shall  yet  thirst. 

30.  He  that  hearkeneth  to  me,  shall  not  be  confounded :  and  they 
that  work  by  me,  shall  not  sin. 

31.  They  that  explain  me,  shall  have  life  everlasting.^ 

32.  All  these  things  are  the  book  of  life,  and^^  the  covenant  of  the 
most  High,^^  and  the  knowledge  of  truth. 

33.  Moses  commanded  a  law  with  precepts  of  justice,  and  an  in- 
heritance to  the  house  of  Jacob,  and  the  promises  to  Israel.^^ 

34.  He  promised  to  David,  His  servant,  to  raise  up  of  him  a  most 
mighty  king,  and  sitting  on  the  throne  of  glory  forever : 

35.  He  filleth  up  wisdom  as  the  Phison,^^  and  as  the  Tigris  in  the 
days  of  the  new  fruits  : 

36.  He  maketh  understanding  to  abound  as  the  Euphrates ;  He 
increaseth  it^^  as  the  Jordan^^  in  the  time  of  harvest : 

37.  He  sendeth  knowledge  as  the  light,  and  riseth  up^  as  Gehon 
in  the  time  of  the  vintage : 

38..  He  first  hath  perfect  knowledge  of  her  :  and  a  weaker  shall 
not  search  her  out  :^ 

39.  For  her  thoughts  are  vaster  than  the  sea,  and  her  counsels 
deeper  than  the  great  ocean. 

40.  I  wisdom  have  poured  out  rivers.^^ 


24  "Memory." 

25  "Honey  and  "  are  added. 

26  This  verse  is  an  addition.  2i  John  vi.  35.     . 
28  The  same  remark  applies  to  this  Terse. 

=«  "  Life  and :"  are  added. 

80  "God." 

81  G.  "  The  law  which;  Moses  commanded,  an  inheritance  for  the  assemblies  of  Jacob."  The  other 
words  are  added,  as  likewise  the  following  verse.  God  gave  the  law  through  Moses,  which,  was  a  most 
precious  heritage  for  the  Israelites.  A  verse  here  follows  in  the  common  Greek,  which  is  not  in  the 
Sixtine  edition.    The  verse  following  in  the  Vulgate  ia  not  in  the  Greek. 

82  Gen.ii.  11. 

83  The  verb  is  not  in  the  text.    The  abundance  of  wisdom  is  compared  to  the  waters  of  these  rivers. 
34  Josue  ili.  15. 

85  "  Kiseth  up"  is  not  in  the  original.  This  is  one  of  the  four  rivers  of  Paradise.  Its  clear  waters  in 
harvest  time  are  compared  to  light. 

30  "The  first  hath  not  attained  to  a  full  knowledge  of  her,  and  so  the  last  hath  not  thoroughly  invest*' 
gated  her."  So  profound  is  wisdom,  that  those  who  were  earliest  in  their  inquiries,  have  not  succeeded 
in  acquiring  a  perfect  knowledge  of  her  maxims,  much  less  have  others  who  have  begun  later. 

3T  This  verse  is  added.    It  may  have  been  a  marginal  remark. 


ECCLESIASTICUS      XXV.  515 

41.  Like  a  brook  out  of  a  river  of  mighty  water,  like  a  channel 
of  a  river,  and  like  an  aqueduct,^  I  came  out  of  paradise. 

42  I  said :  I  will  water  my  garden  of  plants :  and  I  will  water 
abundantly  the  fruits  of  ^^  my  meadow. 

43.  And  behold,  my  brook  became  a  great^  river ;  and  my  river 
came  near  to  a  sea  :*^ 

44.  For  I  make  doctrine  shine  forth  to  all  as  the  morning  light : 
and  I  will  declare  it  afar  off. 

45.  I  will  penetrate  to  all  the  lower  parts  of  the  earth ;  and  will 
behold  all  that  sleep,  and  will  enlighten  all  that  hope  in  the  Lord.^^ 

46.  I  will  yet  pour  out  doctrine  as  prophecy ;  and  will  leave  it 
to  them  that  seek  wisdom ;  and  will  not  cease  to  instruct  their  offspring 
even  to  the  holy  age.''^ 

4T.  See  ye  that  I  have  not  labored  for  myself  only,  but  for  all 
that  seek^  out  the  truth. 


CHAPTER    XXV. 

DOCUMENTS  OF  WISDOM   ON   SEVEBAL  SUBJECTS. 

With  three  things  my  spirit  is  pleased,  which  are  approved  before 
God  and  men  :^ 

2.  The  concord  of  brethren,  and  the  love  of  neighbors,  and  man 
and  wife  that  agree  well  together. 

3.  Three  sorts  my  soul  hateth,  and  I  am  greatly  grieved  at  their 
life: 

4.  A  poor  man  that  is  proud :  a  rich  man  that  is  a  liar ;  an  old 
man  that  is  a  fool,^  and  doting. 


33  G.  "  And  like  an  aqueduct  came  forth  into  paradise."  The  other  word3  are  by  way  of  paraphrase, 
or  double  version.  Some  think  that  the  sacred  writer  here  speaks,  representing  himself  as  conveyin!^ 
something  of  the  abundant  waters  of  wisdom;  but  his  language  suits  better  the  Divine  Word  as  manifested 
in  the  new  dispensation. 

89  "  The  fruits  of"  is  an  addition. 

40  The  epithet  is  added. 

«  G.  P.  "  Became  a  sea." 

42  This  verse  is  an  addition  to  the  text. 

43  "For  generations  without  end."  P.  "to  all  ages  forever."  "Aevum  Sanctum^*  is  used  by  the 
Latin  interpreter,  probably  for  the  Christian  dispensation. 

44  "  Her :"  wisdom.    Infra  zxxiii.  18. 

1  "  In  three  things  I  exult,  which  are  comely  before  the  Lord  and  men."  The  sense  is  given  by  the 
Vulgate.    P.  "  I  was  beautified,  and  stood  up  beautiful." 

*  The  text  has  "  an  adulterer."    The  Syriac  agrees  with  the  Vulgate. 


516  ECCLESIASTICUS      XXV. 

5.  The  things  that  thou  hast  not  gathered  in  thy  youth,  how  shalt 
thou  find  them  in  thy  old  age  ? 

6.  0  how  comely  is  judgment  for  a  gray  head,  and  for  ancients  to 
know  counsel ! 

7.  0  how  comely  is  wisdom  for  tlie  aged,  and  understanding  and 
counsel  to  men  of  honor  ! 

8.  Much  experience  is  the  crown  of  old  men ;  and  the  fear  of  God 
is  their  glory. 

9.  Nine  things  that  are  not  to  be  imagined  by  the  heart  have  I 
prized,^  and  the  tenth  I  will  utter  to  men^  with  my  tongue. 

10.  A  man  that  hath  joy  of  his  children  ;  and  he  that  liveth,  and 
seeth  the  fall  of  his  enemies.^ 

11.  Blessed  is  he  that  dwelleth  with  a  wise  woman,®  and  that  hath 
not  slipped  with  his  tongue,'^  and  that  hath  not  served®  such  as  are 
unworthy  of  him.^ 

12.  Blessed  is  he  that  findeth  a  true  friend  :^^  and  that  declareth 
justice^^  to  an  ear  that  heareth.^^ 

13.  How  great  is  he  that  findeth  wisdom  and  knowledge !  but 
there  is  none  above  him  that  feareth  the  Lord. 

14.  The  fear  of  God  setteth  itself  above  all  things  :^^ 

15.  Blessed  is  the  man,  to  whom  it  is  given  to  have  the  fear  of 
God  :^^  he  that  holdeth  it  to  whom  shall  he  be  likened  ? 

16.  The  fear  of  God  is  the  beginning  of  His  love :  and  the  begin- 
ning of  faith  is  to  be  fast  joined  unto  it.^^ 

17.  The  sadness  of  the  heart  is  a  great  plague ;  and  the  wicked- 
ness of  a  woman  is  all  evil.-^^ 

1 8.  And  a  man  will  choose^^  any  plague,^^  but  the  plague  of  the 
heart ; 


3  G.  p.  •'  There  be  nine  things  which  I  haye  judged  in  my  heart  to  be  happy." 
*  "  To  men"  is  not  in  the  text. 

5  There  is  much  satisfaction  in  witnessing  the  defeat  of  the  machinations  of  the  wicked.  A  just  man 
may  even  rejoice  in  their  overthrow,  as  far  as  the  general  interests  of  virtue  are  concerned.  He  should 
not  indulge  a  feeling  of  exultation  from  personal  malice. 

6  Infra  xxvi.  1. 

7  Supra  xiv.  1.  xix.  16.    James  iii.  2. 

8  Correct  principles  and  conduct. 

9  "  Hath  not  served  a  man  more  unworthy  than  himself."    P.  lo  G.  P.  "Prudence." 

11  "  Justice"  is  not  in  the  text. 

12  «  To  the  ears  of  those  who  hear."    G. 

13  The  common  Greek  has,  "  the  love  of  Qod,"  and  adds,  "in  splendor:"  but  the  Sixtine  edition  agrees 
with  the  Vulgate.^ 

1*  This  clause  is  added. 

15  This  verse  is  not  in  the  Vatican  edition;  but  is  found  in  some  manuscripts. 

10  This  verse  seems  to  be  another  version  for  that  which  follows.    "  AH"  is  used  to  express  "  very  great." 

17  The  verb  is  not  in  the  Greek,  but  some  verb  must  be  understood,  since  the  noun  is  in  the  accusative. 

18  Wound — pain. 


ECCLESIASTICUS      XXV.  517 

19.  And  any  wickedness,  but  the  wickedness  of  a  woman ; 

20.  And  any  affliction,  but  affliction  from  them  that  hate  him ; 

21.  And  any  revenge,  but  the  revenge  of  enemies. 

22.  There  is  no  head^^  worse  than  the  head  of  a  serpent : 

23.  And  there  is  no  anger  above  the  anger  of  a  woman.^**  It  will 
be  more  agreeable^^  to  abide  with  a  lion  and  a  dragon,  than  to  dwell 
with  a  wicked  woman. 

24.  The  wickedness  of  a  woman  changeth  her  face :  and  darkeneth 
her  countenance'^^  as  a  bear,  and  showeth  it  like  sackcloth.  In  the 
midst  of  her  neighbors, 

25.  Her  husband  groaned  f^  and  hearing  he  sighed  a  little.^* 

26.  All  malice  is  but  little  to  the  malice  of  a  woman :  let  the  lot 
of  sinners^  fall  upon  her. 

27.  As  the  climbing  of  a  sandy  way  is  to  the  feet  of  the  aged,  ,so 
is  a  wife  full  of  tongue  to  a  quiet  man. 

28.  Look^^  not  upon  a  woman's  beauty ;  and  desire  not  a  woman 
for  beauty.^ 

29.  A  woman's  anger,  and  impudence,  and  confusion  is  great. 

30.  A  woman,  if  she  have  superiority,  is  contrary  to  her 
husband.^ 

31.  A  wicked  woman  abateth  courage,  and  maketh  a  heavy  coun- 
tenance, and  a  wounded  heart. 

32.  Feeble  hands,  and  disjointed  knees  a  woman  maketh  that  doth 
not  make  her  husband  happy.^ 

33.  From  the  woman  came  the  beginning  of  sin  ;^  and  by  her  we 
all  die.31 

34.  Give  no  issue  to  water,  not  even  a  little :  nor  to  a  wicked 
woman  liberty  to  gad  abroad.^ 


19  Poison.    The  Hebrew  terms  for  head  and  poison,  differ  only  in  punctuation. 

20  The  text  has:  "enemy."  P.  3^K  was  probably  substituted  for  ntTN.  The  sequel  supports  the 
Vulgate  reading. 

a  G.  P.  "I  had  rather."    Prov.  xxi.  19. 

22  Q.  p.  «  Likesaclvcloth."    Grotius  prefers  the  Vulgate  reading.    The  other  words  are  added. 

2»  "  Shall  fall." 

2*  G.  P.  "Bitterly."     TriKpd  and  fiiKpa  are  easily  confounded. 

25  G.  P. "  Of  a  sinner."  Let  it  be  his  lot  to  get  her  in  punishment  of  his  sins.  This  wish  might  be  thus 
expressed  through  zeal  for  justice. 

26  Oh.  P.  "  Stumble  not."    Infra,  xlii.  6.  27  «  For  beauty"  is  an  addition. 

28  These  two  verses  are  in  one  in  the  original.  Q.  P. "  A  woman,  if  she  maintain  her  husband,  is  full 
of  anger,  impudence  and  much  reproach."  The  term  for  support,  is  translated  by  the  Vulgate  to  have 
superiority.  29  guch  a  woman  unnerves  her  husband,  takes  from  him  all  his  energy. 

30  Gen.  iii.  6. 

31  The  pronoun  is  not  in  the  text.  The  meaning  is,  not  to  give  the  smallest  opening  to  water,  since  it 
will  easily  widen  the  aperture,  and  force  its  way. 

*3  The  term  rather  means  power,  control.    It  has  no  reference  to  visiting. 


618  ECCLESIASTICUS      XXVI. 

85.  If  she  walk  not  at  thy  hand,  she  will  confound  thee  in  the 
sight  of  thy  enemies.^ 

36.  Cut  her  off  from  thy  flesh,^^  lest  she  always  abuse  thee. 


CHAPTER    XXVI. 


OF   GOOD    AND    BAD   WOMEN. 


Happy  is  the  husband  of  a  good  wife:  for  the  number  of  his 
years*  is  double. 

2.  A  virtuous^  woman  rejoiceth  her  husband,  and  shall  fill  the 
years  of  his  life^  with  peace. 

3.  A  good  wife  is  a  good  portion;  she  shall  be  given  in  the 
portion  of  them  that  fear  God,  to  a  man  for  good  deeds  :* 

4.  Rich  or  poor,  if  his  heart  is  good,  his  countenance  shall  be 
cheerful  at  all  times. 

5.  Of  three  things  my  heart  hath  been  afraid ;  and  at  the  fourth 
my  face  hath  trembled  :® 

6.  The  hatred®  of  a  city,  and  the  gathering  together  of  a  mob, 

7.  And  a  malignant  falsehood  more  grievous  than  death.'' 

8.  A  jealous  woman  is  the  grief  and  mourning  of  the  heart. 

9.  With  a  jealous   woman   is^   a   scourge   of  the   tongue   which 
communicateth  with  all.* 


S3  The  last  clause  is  added.  If  she  do  not  suffer  herself  to  be  guided ;  if  she  act  with  independence, 
and  disregard  of  the  wishes  of  her  husband. 

*i  Put  her  away.    The  husband  is  authorized  to  separate  privately  from  a  woman  who  lays  hersel 
open  to  violent  suspicion,  which  amounts  to  presumptive  evidence  of  guilt. 
1  G.P.  "Days." 
a  Active. 

3  G.  "His  years." 
*  This  clause  is  explanatory. 

5  The  Vatican  manuscript  has.    "  I  have  entreated  personally."    The  Alcala  Polyglot  has  "  I  feared.'* 

6  The  Greek  term  is  used  by  Hellenist  writers  for  enmity,  as  the  Vulgate  translates  it  Infra 
zzviii.  11.  The  phrase  means  the  hatred  of  an  entire  city  against  an  individual.  V.  Delaturam^  means 
prosecution  undertaken  on  the  part  of  a  city. 

7  G.  Karaipevaixov  vnlp^dvaTOv  The  punctuation  of  the  Greek  inclines  me  to  understand  this  of  a  false 
charge  directed  to  bring  about  the  death  of  the  accused,  although  the  preposition  scarcely  admits  thia 
construction.  The  Vulgate  puts  a  comma  after  mendacem  and  after  mortem.  Neither  connects  mortem 
with  omnia  gravia  ;  yet  I  have  not  ventured  on  this  change;  « 

8  The  preceding  verse  in  the  Greek  includes  the  first  words  of  this  vene.  "  A  grief  of  heart  and  sorrow 
is  a  woman  that  is  jealous  over  another  woman."    P. 

9  Makes  every  one  acquainted  with  her  suspICionB 


ECCLESIASTICUS      XXVI.  519 

10.  As  a  yoke  of  oxen  that  is  moved  to  and  fro/^  so  also  is  a 
wicked  woman :  he  that  hath  hold  of  her,  is  as  he  that  taketh  hold 
of  a  scorpion. 

11.  A  drunken"  woman  causeth  great  wrath  :^^  and  her  reproach 
and^  shame  shall  not  be  hid. 

12.  The  fornication  of  a  woman  shall  be  known  by  the 
haughtiness  of  her  eyes,  and  by  her  eyelids. 

13.  On  a  daughter  that  turneth  not  away  herself, ^^  set  a  stri^ct 
watch :  lest  finding  an  opportunity,  she  abuse  herself. 

14.  Take  heed  of  the  impudence  of  her  eyes,  and  wonder  not  if 
she  slight  thee.^^ 

15.  She  will  open  her  mouth  as  a  thirsty  traveller  to  the  fountain, 
and  will  drink  of  every  water  near  her ;  and  will  sit  down  by  every 
hedge,  and  open  her  quiver  to  every  arrow,  until  she  fail.-^^ 

16.  The  grace  of  a  diligent^^  woman  shall  delight  her  husband? 
and  shall  fatten  his  bones. 

IT.  Her  discipline^  is  the  gift  of  God. 

18.  A  wise  and  silent  woman,^^  there  is  nothing  so  much  worth 
as  a  well  instructed  soul.^*' 

19.  A  holy  and^^  shamefaced  woman  is  grace  upon  grace.^ 

20.  And  no  price  is  worthy  of  a^  continent  soul.^^ 

21.  As  the  sun  when  it  riseth  to  the  world^^  in  the  high  places  of 
God,  so  is  the  beauty  of  a  good  wife  for  the  ornament  of  her  house. 

22.  As  the  lamp  shining  upon  the  holy  candlestick  :^  so  is  the 
beauty  of  the  face  in  a  ripe  age. 

23.  As  golden  pillars  upon  bases  of  silver,  so  are  the  firm  feet 
upon  the  soles  of  a  steady  woman. ^ 


w  Restless  and  unmanageable. 

11  The  common  Greek  adds  P.  "  a  gadder  abroad,"  but  this  is.not  In  the  Sixtine  edition. 

12  A  great  scourge— an  occasion  of  suffering  and  of  anger. 

15  "  Reproach  and"  are  an  addition.    Her  inability  to  observe  decency  is  stated- 
1*  Bold,  shameless,  unwilling  to  be  counselled.    Infra  xlii.  11. 
15  G.  P.  "  If  she  trespass  against  thee" — to  thy  disgrace. 

w  "  Until  she  fail :"  is  added.  The  comparisons  are  employed  to  signify  her  readiness  to  yield  to  every 
solicitation.  "  The  epithet  is  added. 

18  The  punctuation  of  the  Greek  is  different:  "her  discretion  shall  fatten  his  bones."    P. 

19  G.  "  A  silent  woman  is  a  gift  of  God." 

20  A  woman  well  trained  and  disciplined. 

21  "  Holy  and"  is  an  addition. 

22  Most  agreeable,  most  precious.    It  is  a  manner  of  expressing  superlative  excellence. 
28  The  common  Greek  has :  "  her ;"  which  is  not  in  the  Sixtine  edition. 

24  A  chaste  woman  is  above  all  price. 

25  «  To  the  world"  is  an  addition.  26  in  the  temple. 

27  G.  P.  "  So  are  the  fair  feet  with  a  constant  heart."  The  Vulgate  has  "  the  soles :"  which  Grotius 
thinks  to  be  correct,  the  ancient  reading  being,  he  supposes  ToTf  TepeSis  not  S'epvoTs'  Nine  verseo  here 
follow  in  the  common  Greek,  which  are  wanting  in  the  Sixtine  edition. 


520  ECCLESIASTICUS      XXVII. 

24.  As  everlasting  foundations  upon  a  solid  rock,  so  tlie  command- 
ments of  God  in  the  heart  of  a  holy  woman.^^ 

25.  At  two  things  my  heart  is  grieved,  and  the  third  bringeth 
anger  upon  me : 

26.  A  warrior  fainting  through  poverty ;  and  a  man^^  of  sense 
despised; 

27.  And  he  that  passeth  over  from  justice  to  sin:  God  hath  pre- 
pared such  an  one  for  the  sword. 

28.  Two  sorts  of  callings  have  appeared  to  me  hard  and  dangerous  :^ 
a  merchant  is  hardly  free  from  negligence  :^^  and  a  huckster  shall 
not  be  exempt  from  sins  of  the  lips.^ 


CHAPTER    XXVII. 

DANGERS    OP    SIN   FROM    SIfVERAL   HEADS  :    THE   PEAR   OF    GOD   IS    THE    BEST   PRESERVA- 
TIVE.      HE   THAT   DIGGETH   A   PIT,    SHALL   FALL   INTO   IT. 

Through  poverty^  many  have  sinned :  and  he  that  seeketh  to  be 
enriched,  turneth  away  his  eye.^ 

2.  As  a  stake  sticketh  fast  in  the  midst  of  the  joining  of  stones,  so 
also  in  the  midst  of  selling  and  buying,  sin  sticketh  close.^ 

3.  Sin  shall  be  destroyed  with  the  sinner.^ 

4.  Unless  thou  hold  thyself  diligently  in  the  fear  of  the  Lord,  thy 
house  shall  be  quickly  overthrown. 

5.  As  when  one  sifteth  with  a  sieve,  the  refuse  will  remain :  so 
will  the  perplexity  of  a  man  in  his  thoughts.^ 

6.  The  furnace  trieth  the  potter's  vessels,  and  the  trial  of  affliction 
just  men.^ 


28  This  verse  is  not  in  the  text.  29  «  Men." 

30  This  clause  is  -wanting  in  the  text:  which  Grotius  thinks  originally  contained  it. 

31  Neglect  of  religious  duty. 

82  G.  P.  "From  sin."  The  Vulgate  interpreter  added  "of  the  lips,"  by  way  of  explanation,  which 
Grotius  approves. 

1  The  Greek  has:  dSia(p6pov  which  before  was  employed  ch.  vii.  20.  Casaubon  and  Grotius  think 
that  the  ancient,  reading  was  Siacpdpov.  it  may  be  rendered :  "  on  account  of  money  many  have  sinned." 
See  1  Tim,  vi.  9.    The  other  member  corresponds  with  this  interpretation.    P.  "  for  a  small  matter." 

2  From  the  law  of  God. 

3  Sin  is  easily  committed  in  buying  and  gelling,  as  each  party  seeks  the  advantage. 

4  This  verse  is  added. 

^  The  sieve  retains  the  grosser  matter.  A  man's  speech  serves  as  a  sieve,  to  manifest  his  corrupt 
thoughts. 

6  G.  P.  "The  trial  of  a  man  in  his  reasoning."  According  as  he  reasons  justly,  or  otherwise,  he  Is 
esteemed. 


ECCLESIASTICUS      XXVII.  521 

7.  As  the  dressing  of  a  tree  showeth  the  fruit  thereof/  so  a  word 
out  of  the  thought  of  the  heart  of  man.^ 

8.  Praise  not  a  man  before  he  speaketh ;  for  this  is  the  trial  of 
men.  ^ 

9.  If  thou  follow  justice,  thou  shalt  obtain  her :  and  shalt  put 
her  on  as  a  long  robe  of  honor,^  and  thou  shalt  dwell  with  her,  and 
she  shall  protect  thee  forever,  and  in  the  day  of  manifestation  thou 
shalt  find  a  strong  foundation. 

10.  Birds  resort  unto  their  like  :  so  truth  will  return  to  them  that 
practise  her. 

11.  The  lion  always  lieth  in  wait  for  prey :  so  do  sins  for  them 
that  work  iniquities. 

12.  A  holy  man  continueth  in  wisdom  as  the  sun  :^^  but  a  fool 
changeth  as  the  moon. 

13.  In  the  midst  of  the  unwise  keep  in  the  word  till  its  time:" 
but  be  continually  among  men  that  think.^^ 

14.  The  discourse  of  sinners  is  hateful ;  and  their  laughter  is  at 
the  pleasure  of  sin. 

15.  The  speech  that  sweareth  much  shall  make  the  hair  of  the 
head  stand  upright :  and  its  irreverence^'  shall  make  one  stop  his 
ears. 

16.  In  the  quarrels  of  the  proud  is  the  shedding  of  blood :  and 
their  cursing"  is  grievous  to  hear.  ^ 

17.  He  that  discloseth  the  secrets  of  a  friend,^^  loseth  his  credit, 
and  shall  never  find  a  friend  to  his  mind. 

18.  Love  thy  neighbor,^^  and  be  joined  to  him  with  fidelity. 

19.  But  if  thou  discover  his  secrets,  follow  no  more  after  him.^'' 

20.  For  as  a  man  that  destroyeth  his  friend,^^  so  also  is  he  that 
destroyeth^^  the  friendship  of  his  neighbor. 


7  G.  P.  "The  fruit  declareth  if  the  tree  have  been  dressed." 

8  Shows  his  merit. 

9  What  follows  is  by  way  of  paraphrase. 

10  G.  P.  "  The  discourse  of  a  godly  man  is  always  with  wisdom,"  that  is  wise  and  consistent.    Th 
Vulgate  gives  an  elegant  but  free  translation. 

11  G.  P.  "  Observe  the  time."    This  implies  a  caution  not  to  mingle  with  sinners  more  than  necessity 
requires. 

1'  Wise  men. 

13  G.  P.  «  Strife." 

1*  G.  P.  "Their  revilings." 

15  "  Of  a  friend  "  is  not  in  the  text. 

16, G.  P.  "Thy  friend." 

17  It  is  in  vain  to  seek  to  recover  his  friendship. 

18  G.  P.  "  ms  enemy." 

19  G.  P.  "  Thou  hast  destroyed  the  friendship  of  the  neighbor."    It  implies  a  reproach  of  having 
treated  him  worse  than  an  enemy. 


522  ECCLESIASTICUS      XXVII. 

21.  And  as  one  that  letteth  a  bird  go  out  of  his  hand,  so  hast  thou 
let  thy  neighbor  go,  and  thou  shalt  not  get  him  again. 

22.  Follow  after  him  no  more,  for  he  is  gone  afar  off:  he  is  fled, 
as  a  roe  escaped  out  of  the  snare :  because^''  his  soul  is  wounded  : 

23.  Thou  canst  no  more  bind  him  up  :  and  of  a  curse  there  is 
reconciliation : 

24.  But  to  disclose  the  secrets  of  a  friend,  leaveth  no  hope  to  an 
unhappy  soul. 

25.  He  that  winketh  with  the  eye,  forgeth  wicked  things  ;  and  no 
man  will  cast  him  off  :^^ 

26.  In  thy  presence  he  will  sweeten  his^^  mouth,  and  will  admire 
thy  words :  but  at  the  last  he  will  writhe  his  mouth,  and  in  thy 
words  he  will  lay  a  stumbling  block.^^ 

27.  I  have  hated  many  things,  but  not  like  him  f^  and  the  Lord 
will  hate  him. 

28.  If  one  cast  a  stone  on  high,  it  will  fall  upon  his  own  head : 
and  the  deceitful  stroke  will  wound  the  deceitful. ^^ 

29.  He  that  diggeth  a  pit,  shall  fall  into  it :  and  he  that  setteth  a 
stone  for  his  neighbor,  shall  stumble  upon  it  i^  and  he  that  layeth  a 
snare  for  another,^''  shall  perish  in  it. 

80.  A  mischievous  counsel  shall  be  rolled  back  upon  the  author  -^ 
and  he  shall  not  know  from  whence  it  cometh  to  him. 

3]..  Mockery  and  reproach  are  of  the  proud  :  and  vengeance  as  a 
lion  shall  lie  in  wait  for  him.^^ 

32.  They  that  are  delighted  with  the  fall  of  the  just,  shall  perish 
in  a  snare :  and  sorrow  shall  consume  them  before  they  die. 

33.  Anger  and  fury  are  both  of  them  abominable :  and  the  sinful 
man  shall  be  subject  to  them. 


80  Qc.  P.  "As  for  a  wound,  it  may  be  bound  up,  and  after  reviling  there  may  be  reconcilement." 

SI  It  is  not  easy  to  rid  ourselves  of  him.  The  Polyglot  of  Alcala  reads :  cWwj  for  S'uJetf.  He  that 
knows  him  will  cast  him  off. 

jj  u  Thy."    The  Alcala  edition  supports  the  Vulgate. 

23  Take  occasion  to  misrepresent  and  injure, 

2*  G.  "I  have  not  likened  them  to  him :"  I  have  not  borne  them  so  great  a  hatred.  P.  "  nothing  like 
him." 

25  G.  P.  "Shall  make  wounds :"  cause  them  to  the  friend  of  the  treacherous  man,  as  well  as  to  the 
object  of  his  malice. 

26  The  second  clause  is  an  addition. 

27  "For  another:"  is  not  in  the  text,  but  is  plainly  implied. 

28  G.  P.  "He  that  worketh  mischief,  it  shall  fall  upon  him'.» 

29  This  is  a  Hebrew  mode  of  construction,  as  Grotius  observes.  Vengeance,  like  a  lion,  will  lie^n  wait 
for  the  proud  man,  to  punish  his  mockeries  and  insults. 


BCCLESIASTICUS      XXVIII.  523 


CHAPTER    XXYIII. 

LESSONS    AGAINST   REVENGE   AND    QUAKRELS.       THE   EVILS    OF    THE    TONGUE. 

He  that  seeketh  to^  re\renge  himself,  shall  find  vengeance  from 
the  Lord :  and  He  will  surely  observe  his  sins.^ 

2.  Forgive  thy  neighbor  if  he  hath  hurt  thee  :  and  then  shall  thy 
sins  be  forgiven  to  thee  when  thou  prayest.^ 

3.  Man  to  man  reserveth  anger ;  and  doth  he  seek  remedy  of  God  ?* 

4.  He  hath  no  mercy  on  a  man  like  himself;  and  doth  he  entreat 
for  his  own  sins  ?^ 

5.  He  that  is  but  flesh  nourisheth  anger ;  and  doth  he  ask  forgive- 
ness of  God  ?^  who  shall  obtain  pardon  for  his  sins  ? 

6.  Remember  thy  last  end,  and  cease  to  bear  enmity : 

7.  For  corruption  and  death,  abide  in  His  commandments.^ 

8.  Remember  the  fear  of  God  f  and  be  not  angry  with  thy  neighbor. 

9.  Remember^  the  covenant  of  the  most  High,  and  overlook  the 
ignorance  of  thy  neighbor.^^ 

10.  Refrain  from  strife  ;  and  thou  shalt  diminish  sins  :^^ 

11.  For  a  passionate  man  kindleth  strife :  and  a  sinful  man  will 
trouble  his  friends,  and  bring  in  enmity ^^  in  the  midst  of  them  that 
are  at  peace. 

12.  For  as  the  wood  of  the  forest  is,  so  the  fire  burneth  :^  and  as 
a  man's  strength  is,  so  shall  his  anger  be :  and  according  to  his  riches 
he  shall  increase  his  anger.^* 


I  G.  p.  "  He  that  revengoth."    Deut.  xxxii.  35.    Matt.  vi.  14.    Mark  xi.  25.    Rom.  xii.  19. 
s  To  punish  him. 

8  Grotius  observes,  that  Christ  adopted  and  sanctioned  this,  with  other  passages  of  the  ancient  Hebrew 
writers.    Matt.  vi.  14.    L\ike  vi.  37. 

•  "  He  seeketh."  The  text  is  by  the  way  of  aflBrmation,  showing  the  inconsistency  of  the  vindictive 
man.  6  «  He  prayeth." 

«  This  clause  is  not  in  the  text. 

'  G.  P.  "  (Remember)  corruption  and  death,  and  abide  in  the  commandments."  Remember  is  under- 
stood from  the  preceding  sentence.  The  nouns  :  "  corruption  and  death,"  are  in  the  accusative  case. 
The  commandments  to  love  our  fellow  men  and  forgive  our  enemies  are  enforced  by  the  consideration  of 
the  corruption  of  the  grave,  which  awaits  us  all. 

•  G.  P.  "The  commandments." 

•  The  verb  is  not  repeated,  but  is  understood. 

10  "  Of  thy  neighbor  "  is  not  expressed.  Voluntary  transgressions  are  called  ignorance  by  Hellenistic 
writers.    Supra  xxiii.  3. 

II  Avoid  them,  and  prevent  others  frbm  sinning. 

I3^1t  means  calumny,  but  is  used  for  enmity.    Supra  xxvi.  6. 
.  IS  G.  P.  "  As  the  matter  of  the  fire  is,  go  it  burneth."    Grotius  judges  the  reading  of  the  Vulgate  here 
and  in  the  following  clause  to  be  correct. 

1*  "  And  according  to  the  strength  of  the  strife,  shall  it  burn."  This  is  found  in  the  Vatican  manu- 
script.   The  Alcala  polyglot  inserts  it  after  the  first  clause. 


524  ECCLESIASTICUS      XXVIII. 

13.  A  hasty  contention  kindleth  a  fire  :  and  a  hasty  quarrel  shed- 
deth  blood :  and  a  tongue  that  beareth  witness  bringeth  death. ^^ 

14.  If  thou  blow  the  spark,  it  shall  burn  as  a  fire  :  and  if  thou 
spit  upon  it,  it  shall  be  quenched :  both  come  out  of  the  mouth.^^ 

15.  The  whisperer  and  the  double-tongued  is  accursed  :^^  for  he 
hath  troubled  many  that  were  at  peace. 

16.  The  tongue  of  a  third  person^^  hath  disquieted  many,  and 
scattered  them  from  nation  to  nation. 

17.  It  hath  destroyed  the  strong  cities  of  the  rich,^^,  and  hath  over- 
thrown the  houses  of  great  men. 

18.  It  hath  cut  in  pieces  the  forces  of  people,  and  undone  strong 
nations.^*^ 

19.  The  tongue  of  a  third  person  hath  cast  out  excellent^^  women, 
and  deprived  them  of  their  labors. 

20.  He  that  hearkeneth  to  it,  shall  never  have  rest ;  neither  shall 
he  have  a  friend  in  whom  he  may  repose.^^ 

21.  The  stroke  of  a  whip  maketh  a  blue  mark :  but  the  stroke  of 
the  tongue  will  break  the  bones.^^ 

22.  Many  have  fallen  by  the  edge  of  the  sword ;  but  not  so  many 
as  have  perished  by  their  own  tongue.^^ 

23.  Blessed  is  he  that  is  defended  from  a  wicked  tongue,^^  that 
hath  not  passed  into  the  wrath  thereof, ^^  and  that  hath  not  drawn  the 
yoke  thereof,  and  hath  not  been  bound  in  its  bands  :^^ 

24.  For  its  yoke  is  a  yoke  of  iron ;  and  its  bands  are  bands  of 
brass. 

25.  The  death  thereof  is  a  most  evil  death  ;  and  helP^  is  preferable 
to  it. 


15  The  last  clause  is  an  addition. 

i«  By  indiscreet  language  quarrels  are  enkindled :  by  mild  words  tliey  are  terminated. 

17  The  infinitive  mood  is  in  the  text.    Some  other  verb  such  as  Scl  may  be  understood. 

18  This  appears  to  be  a  proverbial  phrase  for  an  intermeddler  between  friends.    It  occurs  frequently 
in  the  Chaldaic  paraphrase. 

19  "  Of  the  rich  "  is  an  addition. 

20  This  verse  is  added  to  the  text. 

21  The  term  literally  signifies  manly.    It  is  used  to  express  industry  and  energy. 

22  G.  "  Neither  shall  he  dwell  in  security."  the  Vulgate  has  paraphrased  it. 

23  By  producing  pain  of  heart  and  depression  of  spirits. 

24  G.  P.  "  By  the  tongue."    Reference  seems  to  be  made  rather  to  be  the  tongue  of  others,  who  sland- 
ered them. 

25  G.  p.  "Defended  from  it." 

28  Has  not  experienced  the  malignity  of  a  calumnious  tongue. 

27  The  victim  of  calumny  is  compared  to  an  animal  drawing  a  yoke,  and  bound  fast. 
23  It  is  better  to  be  dead  than  to  be  exposed  to  the  annoyance  of  a  malignant  tongue    o  <^^1S  docs  not 
necessarily  imply  the  state  of  the  damned. 


ECCLESIASTICUS      XXIX.  525 

26.  Its  continuance  shall  not  be  for  a  long  time ;  but  it  shall 
possess  the  ways  of  the  unjust  :^  and  the  just  shall  not  be  scorched 
with  its  flame.^° 

2T.  They  that  forsake  God  shall  fall  into  it :  and  it  shall  burn 
in  them,  and  shall  not  be  quenched :  and  it  shall  be  sent  upon  them 
as  a  lion  ;  and  as  a  leopard  it  shall  tear^^  them. 

28.  Hedge  in  thy  ears^^  with  thorns  :  hear  not  a  wicked  tongue  : 
and  make  doors  and  bars  to  thy  mouth. 

29.  Melt  down  thy  gold  and  silver,  and  make  a  balance  for  thy 
words,  and  a  just  bridle  for  thy  mouth  : 

30.  And  take  heed  lest  thou  slip^\with  thy  tongue,  and  fall  inthe 
sight  of  thy  enemies  who  lie  in  wait  for  thee,  and  thy  fall  be  incu- 
rable unto  death. 


CHAPTER    XXIX. 

OF  CHARITY  IN  LENDING  MONEY,  AND  JUSTICE  IN  REPAYING.        OP    ALMS,  AND  OF    BEING 

SURETY. 

He  that  showeth  mercy  lendeth  to  his  neighbor ;  and  he  that  is 
stronger  in  hand,^  keepeth  the  commandments. 

2.  Lend  to  thy  neighbor  in  the  time  of  his  need ;  and  pay  thou 
thy  neighbor  again  in  due  time. 

3.  Keep  thy  word,  and  deal  faithfully  with  him :  and  thou  shalt 
always  find  that  which  is  necessary  for  thee. 


\ 

29  The  Greek  has  instead  of  those  two  clauses:  Q.  P.  "it  shall  not  have  rule  oTer  them  that  fear  God:" 
which  may  be  understood  of  permanent  control. 

30  G.  P.  "Neither  shall  they  be  burned  with  the  flame  thereof." 
'1  "Destroy." 

32  G.  P.  "  Thy  possession."  Allusion  is  made  to  the  hedges  raised  for  the  protection  of  fields  from 
wild  animals.  The  Yulgate  interpreter  has  given  the  application  of  the  text,  substituting  "  ears"  for 
possession,  and  adding  the  next  clause,  which  is  not  in  the  Greek,  in  application  of  the  text.  Q.  P. "  Bind 
up  thy  silver  and  gold:  and  weigh  thy  words  in  a  balance,  and  make  a  door  and  bar  for  thy  mouth." 
The  care  employed  to  keep  money  safely,  serves  to  show  the  diligence  which  we  should  use  to  avoid 
much  greater  losses  by  rash  speech.  The  balance  marks  that  our  words  should  be  well  weighed.  Our 
mouth  should  have  a  well  barred  door,  that  nothing  may  escape  from  it  unadvisedly. 

83  G.  P.  "  By  it ;  lest  thou  fall  before  him  that  lieth  in  wait."    The  Vulgate  translation  is  free. 
1  The  phrase  seems  to  be  here  employed  for  one  who  is  wealthy.    The  weak  in  hand  denotes  the  poor. 
Lev.  vi.  11.    Grotius  thinks  that  there  is  an  inversion :  he  that  keepeth  the  commandments  by  the  exer- 
cise of  mercy,  becometh  wealthy,  through  the  divine  blessing. 


526  ECCLESIASTICUS      XXIX. 

4.  Many  have  looked  upon  a  thing  lent  as  a  thing  found,^  and  have 
given  trouble  to  them  that  helped  them.  ;• 

5.  Till  thej  receive,  thej  kiss  the  hands^  of  the  lender ;  and  in 
promises  they  humble  their  voice  i^ 

6.  But  when  they  should  repay,  they  will  ask  time,  and  will  return 
tedious  and  murmuring  words,^  and  will  complain  of  the  time : 

7.  And  if  he  be  able  to  pay,  he  will  stand  off,^  he  will  scarce  pay 
one-half,  and  will  count  it  as  if  he  had  found  it : 

8.  But  if  not,  he  will  defraud  him  of  his  money,  and  he  shall  get 
him  for  an  enemy  without  cause  {^ 

9.  And  he  will  pay  him  with  reproaches  and  curses  :^  and  instead 
of  honor  and  good  turn®  will  repay  him  injuries. 

10.  Many  have  refused  to  lend,  not  out  of  wickedness,^''  but  they 
were  afraid  to  be  wantonly  defrauded. 

11.  But  yet  towards  the  poor  be  thou  more  kind  ;^^  and  delay  not 
to  show  him  mercy. 

12.  Help  the  poor  because  of  the  commandment :  and  send  him 
not  away  empty-handed  because  of  his  poverty. 

13.  Lose^^  thy  money  for  thy  brother  and  thy  friend  :  and  hide  it 
not^^  under  a  stone  to  be  lost. 

14.  Place  thy  treasure  in  the  commandments  of  the  most  High: 
and  it  shall  bring  thee  more  profit  than  gold. 

15.  Shut  up  alms  in  the  heart  of  the  poor ;  and  it  shall  obtain 
help  for  thee  against  all  evil.^^ 

16.  17,  18.  Better  than  the  shield  of  the  mighty,  and  better  than 
the  spear  ;^^  it  shall  fight  for  thee  against  thy  enemy. 


3  Which  they  feel  no  obligation  of  returning. 

8  Q.  P.  "  Till  he  hath  received,  he  will  kiBS  a  man's  hand :"  a  usual  mark  of  respect  towards  men  in 
authority. 

4  "And  for  a  neighbor's  monies  he  will  speak  submissively,"  he  will  speak  in  a  low  tone,  and  use 
language  of  entreaty,  to  obtain  the  desired  loan. 

6  G.  P.  "He  will  return  words  of  grief,"  he  will  reply  by  complaints  of  inability  to  pay. 

6  This  clause  is  added.  • 

7  The  fact  of  being  indebted,  W^ill  render  him  hostile  to  his  creditor. 

8  These  are  in  inverse  order  in  Greek.  ^  «  ^j^d  good  turn"  is  an  addition. 

^0  G.  "  Many  on  account  of  wickedness  have  turned  away."  The  Vulgate  has  the  negation,  which  is 
found  in  some  Greek  manuscripts  likewise.  It  may  be  understood  of  those  who  turn  away  from  the 
poor,  not  through  hardness  of  heart,  but  through  an  apprehension  of  being  wronged  by  ungrateful 
borrowers.    P.  "  Many,  therefore,  have  refused  to  lend  on  account  of  other  men's  ill  dealing." 

11  G.  P.  "  Have  thou  patience" — forbearance. 

n  Risk  it.  13  Q.  p.  iij,et  a  not  rust." 

14  G.  P.  "  In  thy  store-houses,  and  it  shall  deliver  thee  from  all  aflliction."  The  Vulgate  interpreter 
explains  it  of  the  heart  of  the  poor,  in  which,  as  in  a  depository,  alms  may  be  placed  with  safety.  Tobias 
iv.  11.    Supra,  xvii.  18. 

15  A  strong  spear.  The  Vulgate  has  three  numbers  to  this  one  verse.  16, 17, 18,  because  formerly  the 
18th  and  19th  verses  of  ch.  xvii.  were  read  in  this  place.  To  avoid  changing  the  numbers,  the  three 
numbers  are  placed  together. 


ECCLESIASTICUS      XXIX.  527 

19.  A  good  man  is  surety  for  his  neighbor  :  and  lie  that  hath  lost 
shame,^^  will  leave  Mm  to  himself. 

20.  Forget  not  the  kindness  of  thy  surety  :  for  he  hath  given  his 
life^^  for  thee. 

21.  The  sinner  and  the  unclean  fleeth  from  his  surety .^^ 

22.  A  sinner  attributeth  to  himself  ^^  the  goods  of  his  surety : 
and  he  that  is  of  an  unthankful  mind  will  leave  him^*'  that  delivered 
him. 

23.  A  man  is  surety  for  his  neighbor :  and  when  he  hath  lost  all 
shame,  he  shall  forsake  him.^^ 

24.  Evil  suretiship  hath  undone  many  of  good  estate,  and  hath 
tossed  them  as  a  wave  of  the  sea. 

25.  It  hath  made  powerfuP^  men  go  from  place  to  place  round 
about ;  and  they  have  wandered  in  strange  countries.^^ 

26.  A  sinner  that  transgresseth  the  commandment  of  the  Lord,^ 
shall  fall  into  an  evil  suretiship :  and  he  that  undertaketh  many 
things  shall  fall  into  suits. 

27.  Recover  thy  neighbor  according  to  thy  power :  and  take  heed 
to  thyself  that  thou  fall  not. 

28.  The  chief  thing  for  man's  life^  is  water  and  bread,  and  clothing 
and  a  house  to  cover  shame. 

29.  Better  is  the  poor  man's  fare  under  a  roof  of  boards,  than 
sumptuous  cheer  abroad  in  another  man's  house. 

30.  Be  contented  with  little  instead  of  much  ;^^  and  thou  shalt  not 
hear  the  reproach  of  going  abroad. 

31.  It  is  a  miserable  life  to  go  as  a  guest^  from  house  to  house : 
for  when  a  man  is  a  stranger,  he  shall  not  deal  confidently,^^  nor  open 
his  mouth. 

32.  He  shalP^  entertain  and  feed,  and  give  drink  to  the  unthank- 
ful :^  and  moreover  he  shall  hear  bitter  words. 


1"  An  ungrateful  creditor  forsakes  his  surety,  leaving  him  to  pay. 

IT  Endangered  his  liberty  as  well  as  property,  the  means  of  support. 

18  This  verse  is  not  in  the  text.  1»  Destroys,  exposes  to  forfeiture. 

20  Forsake  him,  and  leave  him  to  pay.  2i  This  is  a  repetition  of  verse  19. 

22  Wealthy. 

23  Having  lost  their  property  and  home. 

2*  G.  P.  "A  wicked  man  shall  fall  into  suretiship ;  and  he  that  undertaketh."  &c. 

25  "  The  beginning  of  life."    Infra  xxxix.  31. 

26  G.  P.  "Be  it  little  or  much."    The  words  which  follow  are  not  in  the  text. 

27  "  As  a  guest "  is  inserted.  28  This  is  wanting. 
2«  G.  P.  «  Thou  Shalt  entertain." 

30  G.  P.  "  Have  no  thanks."    It  seems  to  mean  that  acts  of  hospitality  exercised  in  prosperity  will  not 
be  returned  but  rather  ingratitude  will  be  experienced. 


528  ECCLESIASTICUS      XXX.  %!.e    ,-!*,«-.„.. 

33.  Go,  stranger,  and  furnish  the  table :   and  give  others  to  eat 
what  thou  hast  in  thy  hand.^^ 

34.  Give  place  to  the  honorable  presence  of  my  friends  :^^  for  I 
want  my  house,  my  brother  being  to  be  lodged  with  me'. 

■  35.  These  things  are  grievous  to  a  man  of  understanding :  the 
upbraiding  of  house-room,  and  the  reproaching  of  the  lender. 


CHAPTER    XXX. 

or  CORRECTION  OP  CHILDREN.        HEALTH  IS  BETTER  THAN  WEALTH.        EXCESSIVE    GRIEF 

IS  HURTFUL. 

^He  that  loveth  his  son,  frequently  chastiseth  him,^  that  he  may 
rejoice  in  his  latter  end,  and  not  grope  after  the  doors  of  his 
neighbors.^ 

2.  He  that  instructeth  his  son  shall  be  praised"*  in  him,  and  shall 
glory  in  him  in  the  midst  of^  them  of  his  household. 

3.  He  that  teacheth  his  son,  maketh  his  enemy  jealous :  and  in  the 
midst  of  his  friends  he  shall  glory  in  him. 

4.  His  father  is  dead,  and  he  is  as  if  he  were  not  dead :  for  he  hath 
left  one  behind  him  that  is  like  himself. 

5.  While  he  lived  he  saw  and  rejoiced^  in  him :  and  when  he  died 
he  was  not  sorrowful :  neither  was  he  confounded  before  his  enemies.^ 

6.  For  he  left  behind  him  a  defender  of  his  house^  against  his 
enemies,  and  one  that  will  requite  kindness  to  his  friends. 

7.  For  the  souls  of  his  sons^  he  shall  bind  up  his  wounds :  and  at 
every  cry^^  his  bowels  shall  be  troubled. 


81  G.  "  If  thou  hast  any  thing  at  thy  hand,  give  me  to  eat."    This  appears  to  bo  language  addressed 
to  the  generous  man  in  the  days  of  his  abundance. 
'2  G.  P.  "Give  place,  thou  stranger,  to  an  honorable  man."    The  poor  man  is  treated  with  contumely. 

1  In  Greek  there  is  a  title :  Concekning  children. 

2  Severe  discipline  is  frequently  inculcated.  Prov.  xiii.  24 :  xxiii.  13.  The  application  of  these 
maxims  may  be  greatly  modified  by  usage,  regard  being  had  to  the  dispositions  of  children. 

8  The  last  clause  is  added. 

*  P.  "Shall  have  joy  in  him."  This  is  conformable  to  the  Polyglot  of  Alcala.  The  Vatican  has 
"  shall  derive  advantage  from  him." 

6  Deut,  vi.  7.  "  Of  his  acquaintance."  6  "  In  him"  is  added.  « 

7  The  last  clause  is  an  addition. 

'  "  Of  his  house"  is  not  in  the  text.  ,' 

9  G.  mpiijjvxi^v  vlov.  The  Vulgate  divided  the  first  word,  and  read  v^oiv.  The  verb  means  to  cool' 
or  refresh.  P.  "  He  that  maketh  too  much  of  his  son."  Excessive  indulgence  leads  to  misconduct, 
which  may  expose  him  to  receive  wounds,  that  the  father  may  have  to  bind  up. 

10  Of  the  wounded  son. 


ECCLESIASTICUS      XXX.  529 

8.  A  horse  not  broken  becometh  stubborn :  and  a  cbild  left  to 
himself  will  become  headstrong. 

9.  Give  thy  son  his  way,"  and  he  shall  make  thee  afraid :  play 
with  him,  and  he  shall  make  thee  sorrowful. 

10.  Laugh  not  with  him,  lest  thou  have  sorrow,  and  at  the  last  thy 
teeth  be  set  on  edge. 

11.  Give  him  not  liberty  in  his  youth  ;  and  wink  not  at  his  de- 
vices.^^ 

12.  Bow  down  his  neck  while  he  is  young,  and^^  beat  his  sides 
while  he  is  a"  child,  lest  he  grow  stubborn,  and  regard  thee  not,^^  and 
so  be  a  sorrow  of  heart  to  thee. 

13.  Instruct  thy  son,  and  labor  about  him,^^  lest  his  lewd  behavior 
be  an  offence  to  thee.^^ 

14.  Better  is  a  poor  man  who  is  sound,  and  strong  of  constitution,^^ 
than  a  rich  man^®  who  is  weak,  and  afflicted  with  evils. 

15.  Health  of  the  soul  in  holiness  of  justice,  is  better  than  all 
gold  and  silver  ;^^  and  a  sound  body,  than  immense  revenues. 

16.  There  is  no  riches  above  the  riches  of  ^°  the  health  of  the  body ; 
and  there  is  no  pleasure  above  the  joy  of  the  heart. 

17.  Better  is  death  than  a  bitter  life  f^  and  everlasting  rest,  than 
continual  sickness. 

18.  Good  things  that  are  hidden  in  a  rdouth  that  is  shut,  are  as 
messes  of  meat  set  about  a  grave.^ 

19.  What  good'  shall  an  oifering  do  to  an  idol  ?^  for  it  can  neither 
eat  nor  smell. 

20.  So  is  he  that  is  punished^*  by  the  Lord,  bearing  the  reward  of 
his  iniquity  :^  •  • 


11  G.  P.  "  Caress  thy  son." 

n  The  latter  clause  is  not  found  here,  but  is  added  after  verse  13.    Q.  '•'  And  pass  not  over  his  igno- 
rances''— transgressions.    P.  "  Wink  not  at  his  follies." 

15  Supra  vii.  25.    The  first  clause  is  not  here  in  the  text;  but  after  the  passage  of  v.  14,  just  quoted. 
1*  G.  "  Disobey  thee."    The  words  which  follow  are  not  in  the  Vatican  edition,  but  are  found  in  the 

Protestant  version  in  the  next  verse.    P.  "  And  so  bring  sorrow  to  thine  heart." 

16  Take  pains  in  his  education. 

16  «  That  he  may  not  sin  to  thy  disgrace."    G. 
IT  The  Greek  has  a  title:  "Conceeniicq  Hbalth." 

18  G.  P.  "  Afflicted  in  his  body."    The  Vulgate  gives  the  moaning. 

19  G.  P.  "  Health  and  good  estate  of  body  are  above  all  gold." 

20  "  The  riches  of  is  an  addition. 

21  G.  P.  "  Or  continual  sickness."    The  other  words  are  not  in  the  text. 

22  This  superstitious  custom  prevailed  inancienttimes  among  the  Phenicians,  and  continued  in  another 
form  to  the  days  of  St.  Augustin,  who  strongly  reprobated  it. 

23  Dan.  xiv.  6. 

24  Persecuted. 

25  The  last  clause  is  added.    The  sinner  who  is  punished  with  sickness,  loses  the  power  of  enjoyment. 

34 


530  ECCLESIASTICUS      XXXI. 

21.  He  seeth  with  his  eyes,  and  groaneth,  as  an  eunuch  embracing 
a  virgin,  and  sighing. 

22.  Give  not  up  thy  soul  to  sadness  :^^  and  afflict  not  thyself  in  thy 
own  counsel. 

23.  The  joyfulness  of  the  heart  is  the  life  of  a  man,  and  a  never- 
failing  treasure  of  holiness  :^^  and  the  joy  of  a  man  is  length  of 
life.  • 

24.  Have  pity  on  thy  own  soul,  pleasing  God,  and  contain  thyself : 
gather  up  thy  heart  in  His  holiness  :^^  and  drive  away  sadness  far 
from  thee. 

25.  For  sadness  hath  killed  many  f^  and  there  is  no  profit  in  it. 

26.  Envy  and  anger  shorten  a  man's  days  :  and  care  will  bring  old 
age  before  the  time. 

27.  A  cheerful  and  good  heart  is  always  feasting:  for  his  banquets 
are  prepared  with  diligence.^^ 


CHAPTER    XXXI. 

OF  THE  DESIRE  OF  RICHES,  AND  OF  MODERATION  IN  EATING  AND  DRINKING. 

^Watching  for  riches  consumeth  the  flesh  :  and  the  care  thereof 
driveth  away  sleep. 

2.  The  anxiety  of  watching  turneth  away  the  understanding  :  and 
a  grievous  sickness  maketh  the  soul  sober.^ 

3.  The  rich  man  hath  labored  in  gathering  riches  together :  and 
when  he  resteth  he  shall  be  filled  with  his  goods.^ 


2«  Prov.  xii.  25:  xv.  13:  xvii.  22. 

27  This  clause  is  by  way  of  explanation. 

28  G.  P.  "  Love  thine  own  soul,  and  comfort  thy  heart."    Tho  other  words  are  wanting. 

29  2.  Cor.  vii.  10. 

30  This  verse  in  the  Greek  is  at  the  end  of  chapter  xxxvi.  "A  cheerful  and  good  heart  will  have  a  care 
of  his  meals  and  diet."  P.  Grotius  explains  it  of  the  attention  given  to  the  repast  by  a  man  whose 
mind  is  free  from  anxiety. 

1  The  order  of  chapters  from  this  place  is  very  different  in  the  Greek.  The  present  chapter  corres- 
ponds to  ch.  xxxiv. 

2  >*The  anxiety  of  watching  shall  induce  drowsiness,  and  sleep  shall  relieve  grievous  infirmity."  The 
meaning  seems  to  be  that  anxiety  and  watchfulness  to  accumulate  wealth  allow  only  imperfect  slumbers 
to  the  care-worn  votaries,  whilst  a  sound  sleep  often  proves  available  for  the  cure  of  disease.  The  Greek 
term  which  I  have  translated  to  relieve,  means  strictly  to  wake  up  out  of  sleep,  or  from  a  surfeit ;  but 
Grotius  suggests  a  slight  emendation,  by  which  it  may  admit  the  above  interpretation.  P.  "Watching 
for  riches  consumeth  the  flesh,  and  the  care  thereof  driveth  away  sleep." 

»  G.  "  With  his  delights."    P.  "  ddicates." 


ECCLESIASTICUS      XXXI.  531 

4.  The  poor  man  liatli  labored  in  his  low  way  of  life :  and  in  the 
end  he  is  still  poor. 

5.  He  that  loveth  gold,  shall  not  be  justified:*  and  he  that 
followeth  after  corruption,^  shall  be  filled  with  it. 

6.  Many  have  been  brought  to  fall  by  gold;  and  the  beauty 
thereof  hath  been  their  ruin.^ 

7.  Gold^  is  a  stumbling-block  to  them  that  sacrifice  to  it  :^  wo  to 
them  that  eagerly  follow  after  it  f  and  every  fool  shall  perish  by  it. 

8.  Blessed  is  the  rich  man  that  is  found  without  blemish :  and 
that  hath  not  gone  after  gold,  nor  put  his  trust  in  money,  nor  in 
treasures. ^^ 

9.  Who  is  he,  and  we  will  praise  him?  For  he  hath  done 
wonderful  things  in  his  life.^^ 

10.  He  that  hath  been  tried  thereby,  and  found  perfect,  shall 
have  glory  everlasting.^^  He  could  have  transgressed,  and  hath  not 
transgressed :  he  could  do  evil  things,  and  hath  not  done  them : 

11.  Therefore  are  his  goods  established  in  the  Lord:  and  all  the 
church  of  the  saints  shall  declare  his  alms. 

12.  Art  thou  set  at  a  great  table  ?  be  not  the  first  to  open  thy 
mouth  upon  it. 

13.  Say  not :  There  are  many  things  upon  it. 

14.  Remember  that  a  wicked  eye^^  is  evil. 

15.  What  is  created  more  wicked  than  an  eye  ?^*  therefore  shall  it 
weep  over  all  the  face**  when  it  shall  see.*^ 

16.  Stretch  not  out  thy  hand  first,  lest  exciting  jealousy  thou  be 
put  to  confusion. 

17.  Be  not  hasty  in  a  feast. 

i«  This  is  united  in  the  Greek  with  the  following  verse :  "  Stretch  not  out  thy  hand  whithersoever  it 
looketh,  and  thrust  it  not  with  him  over  the  dish."    This  is  paraphrased  in  the  16th  and  17th  verses. 
*  Shall  not  escape  sin. 
6  Gold,  unjustly  acquired,  may  be  understood^ 

6  G.  P.  Supra  viii.  3.    "  Their  destruction  was  present."    They  rushed  into  manifest  danger. 

7  "It."    G. 

8  Those  who  devote  themselves  to  its  acquisition. 

9  This  clause  is  inserted. 

10  The  last  clause  is  an  addition. 

11  G.  P.  "Among  his  people." 

12  It  is  by  way  of  interrogation.  G.  P.  "Who  hath  been  tried  thereby,  and  found  perfect?  then  let 
him  glory.  Who  might  offend,  and  hath  not  offended?  or  done  evil  and  hath  not  done  it?  His  goods 
shall  be  established,  and  the  church  shall  declare  his  alms."  His  good  deeds  are  firmly  established,  and 
are  acknowledged  by  the  assembly  of  his  brethren. 

i»  The  eye  of  the  miser. 

1*  The  same. 

16  The  miser  will  weep  when  he  perceives  that  his  guests  freely  use  his  meats.  The  words :  "over  aU 
the  face ;"  may  signify  that  the  tears  trickle  down  his  cheeks,  or  that  he  regards  attentively  his  guests, 
observing  whether  they  indulge  their  appetite.    P.  "it  weepeth  upon  every  occasion." 


532  ECCLESIASTICUS      XXXI. 

18.  Judge  of  the  things  of  thy  neighbor  by  thyself. ^^ 

19.  Use  as  a  frugaP^  man  the  things  that  are  set  before  thee : 
lest  if  thou  eat  much,^^  thou  be  hated. 

20.  Leave  off  first,  for  manners'  sake :  and  exceed  not,  lest  thou 
sin. 

21.  And  if  thou  sittest  amongst  many,  reach  not  thy  hand  out 
first  of  all :  and  be  not  the  first  to  ask  for  drink.^*^ 

22.  How  sufficient  is  a  little  wine^^  for  a  man  well  taught  'P  and 
in  sleeping  thou  shalt  not  be  uneasy^^  with  it ;  and  thou  shalt  feel 
no  pain. 

23.  Watching,  and  choler,  and  gripes,  are  with  an  intemperate 
man: 

24.  Sound  and  wholesome  sleep  with  a  moderate  man  -}*"  he  shall 
sleep  till  morning ;  and  his  soul  shall  be  delighted  with  him. 

25.  And  if  thou  hast^  been  forced  to  eat  much,  arise,  go  out,^® 
and  vomit :  and  it  shall  refresh  thee,  and  thou  shalt  not  bring 
sickness  upon  thy  body. 

26.  Hear  me,  my  son,  p-nd  despise  me  not :  and  in  the  end  thou 
shalt  find  my  words.^^ 

27.  In  all  thy  works  be  quick  ;^^  and  no  infirmity  shall  come  to 
thee. 

28.  The  lips  of  many^^  shall  bless  him  that  is  liberal^  of  his  bread  : 
and  the  testimony  of  his  truth^^  is  faithful.^ 


17  G.  P.  "  Judge  of  the  things  of  thy  neighbor  by  thyself,  and  be  discreet  in  every  point."  Each  guest 
should  consider  the  wants  and  desires  of  his  companions. 

18  The  epithet  is  not  in  the  Greek.    To  eat  as  a  man  implies  moderation. 

19  G.  P.  "  And  devour  not,  lest  thou  be  hated,"    Do  not  eat  ravenously. 

20  No  mention  is  made  of  drink,  in  the  text. 

21  "  Wine  "  is  not  in  the  text. 

22  Of  good  habits,  well  trained.  The  words  which  follow  are :  "and  on  his  bed  he  shall  not  breatho 
with  difficulty :"  as  those  who  surfeit  themselves. 

£3  The  23d  and  24th  verses  are  in  inverse  order  in  Greek.    This  commences  :  '•  The  labor  of  watching." 
2*  G.  P.  "  Sound  sleep  cometh  of  moderate  eating." 

25  G.  P.  "  He  riseth  early :  and  his  wits  are  with  him  :"  he  is  lively  and  well. 

26  G.  "Passing  through,  and  thou  shalt  be  refreshed."  The  former  term  as  written  in  the  Vatican 
manuscript,  means  properly  "  in  the  midst  of  autumn,"  but  is  translated :  <•'  in  the  midst  of  the  apples  " 
— the  desert.  As  the  polyglot  of  Alcala  writes  it,  it  may  be  rendered  "  passing  through."  This  adds  : 
'<  vomit,"  which  is  not  in  the  Vatican  manuscript.  It  was  considered  necessary  for  health  to  relieve  the 
stomach  by  a  vomit  at  protracted  banquets,  where  the  guests  freely  indulged  their  appetite.  The  sacrejj 
writer  cannot  have  recommended  it  as  offering  means  for  further  indulgence,  but  as  a  remedy.  The  last 
clause  is  added  to  the  text  by  way  of  explanation. 

2T  Experience  the  truth  of  my  words.  28  DiligMit. 

"29  "Of  many"  is  not  expressed. 
80  G.  "  Splendid." 

31  G.  "  Of  his  beauty  "—generosity. 

32  To  be  relied  on. 


ECCLESIASTICUS      XXXI.  533 

29.  Against  him  that  is  niggardly  of  his  bread  the  city  will  mur- 
mur ;  and  the  testimony  of  his  niggardliness  is  true. 

30.  Challenge  not  them  that  love  wine  :^  for  wine  hath  destroyed 
very  many.^ 

31.  Fire  trieth  hard  iron :  so  wine  drunk  to  excess  shall  rebuke 
the  hearts  of  the  proud.^ 

32.  Wine  taken  with  sobriety  is  as  good  as  life  to  men :  if  thou 
drink  it  moderately,  thou  shalt  be  sober.^ 

33.  What  is  his  life,  who  is  deprived  of  wine  ?^^ 

34.  What  taketh  away  life  ?  Death.^ 

35.  Wine  was  created  from  the  beginning  to  make  men  joyful, 
and  not  to  make  them  drunk.^^ 

36.  Wine  drunken  with  moderation  is  the  joy  of  the  soul  and  the 
heart.'*^ 

37.  Sober  drinking  is  health  to  soul  and  body.*^ 

38.  Wine  drunken  to  excess  raiseth  quarrels,  and  wrath,  and  many 
ruins. 

39.  Wine  drunken  to  excess  is  bitterness  of  the  soul."*^ 

40.  The  heat  of  drunkenness  is  the  stumbling-block  of  the  fool,*^ 
lessening  strength  and  causing  wounds. 

41.  Rebuke  not  thy  neighbor  in  a  banquet  of  wine :  and  despise 
him  not  in  his  mirth. 

42.  Speak  not  to  him  words  of  reproach :  and  press  him  not  with 
demands.^ 


38  G.  "Do  not  boast  courage  oyer  wine."  P.  "  shew  not  thy_Taliantnes8  in  wine,"  do  not  boast  how 
much  you  can  drink :  do  not  enter  into  a  contest,  which  can  drink  moat. 

3*  Judith  xiii.  4. 

35  P.  «  The  furnace  proveth  the  edge  by  dipping:  so  doth  wine  the  hearts  of  the  proud  by  drunken- 
ness." 

3<5  G.  P.  "  Wine  is  as  good  as  life  to  a  man,  if  it  be  drunk  moderately."    It  is  a  kind  of  new  life. 

37  The  sacred  writer  having  regard  to  the  use  of  wine  prevalent  in  Palestine,  asks,  what  is  life  to  the 
man  who  is  deprived  of  it,  since  it  was  considered  as  almost  necessary  for  his  sustenance. 

M  This  verse  is  added. 

39  G.  P.  "And  it  was  made  to  make  man  glad."    The  Vulgate  paraphrases  it.    Ps.  ciii.  15. 

*o  G.  P.  "Wine  measurably  drunk  and  in  season  bringeth  gladness  of  the  heart  and  cheerfulness  of 
the  mind." 

*i  This  verse  is  not  in  the  text. 

<2  These  two  verses  are  explicatory  of  one  verse  in  the  Greek.  G.  P.  "  Wine  drunken  with  excess 
maketh  bitterness  of  the  mind  with  brawling  and  quarrelling."  See  also  Prov.  xxxi.  4. 

■*3  G.  P.  "  Drunkenness  increaeeth  the  rage  of  a  fool,  till  he  offend."  It  increaseth  his  anger,  and  causes 
him  to  fall  into  many  excesses. 

44  dTTairficTEi  The  Alcala  manuscript  has:  dnavrrjcei  «on  meeting  him  again."  Do  not  remind  him 
of  his  mieconduct. 


534  ECCLESIASTICUS      XXXII 


CHAPTER    XXXII. 

LESSONS   FOB   SUPERIORS    AND   INFERIORS.^      ADVANTAGES    OF   FEARING   GOD,    AND 
DOING   NOTHING   WITHOUT   COUNSEL. 

Have  they  made  thee  ruler  ?^  be  not  lifted  up :  be  among  them 
as  one  of  them. 

2.  Have  care  of  them,  and  so  sit  down  :^  and  when  thou  hast 
acquitted  thyself  of  all  thy  charge,  take  thy  place : 

3.  That  thou  mayst  rejoice  for  them,*  and  receive  a  crown  as  an 
ornament  of  grace,^  and  get  the  honor  of  the  contribution.® 

4.  Speak,  thou  that  art  elder :  for  it  becometh  thee 

5.  To  speak  the  first  word^  with  careful  knowledge,  and  hinder 
not  music.^ 

6.  Where  there  is  no  hearing,  pour  not  out  words ;  and  be  not 
lifted  up  out  of  season  with  thy  wisdom.^ 

T.  A  concert  of  music  in  a  banquet  of  wine  is  as  a  carbuncle  set 
in  gold. 

8.  As  a  signet  of  an  emerald  in  a  work  of  gold,  so  is  the  melody 
of  music  with  pleasant  and  moderate^®  wine. 

9.  Hear  in  silence ;  and  for  thy  reverence  good  grace  shall  come 
to  thee." 

10.  Young  man,  scarcely  speak  in  thy  own  cause. 

11.  If  thou  be  asked  twice,^^  let  thy  answer  be  short. 


1  A  title  is  prefixed :— Concerning  Rulers. 

2  President  of  the  banqnet. 

3  Take  the  chair,  after  having  provided  all  things  for  the  guests. 

4  On  their  account,  seeing  them  well  provided  for  and  happy, 

5  A  graceful  ornament,  or  rather  on  account  of  the  beautiful  arrangement  of  the  banquet.  It  appears 
that  a  crown  of  flowers  was  sometimes  placed  on  the  president  by  the  guests,  in  token  of  their  admira- 
tion and  gratitude. 

6  These  words  are  added  by  way  of  explanation.  The  chairman  was  honored  for  his  proper  application 
of  the  contributions  made  for  the  banquet. 

^  This  is  not  in  the  text. 

8  The  negation  is  not  in  the  Greek,  which  may  be  understood  of  listening  to  fausic.  Whilst  the  at- 
tention of  the  company  is  engaged  with  the  music,  it  is  Oot  becoming  to  interrupt  it  by  grave  discourse. 

9  Q.  P.  "  Show  not  forth  wisdom  out  of  time." 

10  "  And  moderate,"  is  added  by  the  translator. 

11  This  verse  is  wanting :  and  the  latter  member  is  again  expressed  v.  14.  It  appears  to  be  a  second 
version  of  the  preceding  clause  in  the  latter  verse. 

12  G.  P.  "Speak  young  man,  if  there  bo  need  of  thee;  and  yet  scarcely  when  thou  art  twice  asked." 
Reserve  is  commendable  in  the  young.  They  should  scarcely  address  the  company  a  second  time,  unless 
in  reply  to  a  question,  or  at  the  solicitation  of  others. 


ECCLESIASTICUS      XXXII.  535 

12.  In  many  things  be   as  if  thou  wert  ignorant ;  and  hear  in 
silence,  and  withal  seeking.^^ 

13.  In  the  company  of  great  men  take  not   upon  thee  :^^  and 
when  the  aged  are  present,  speak  not  much.^^ 

14.  Before  a  storm  goeth  lightning :  and  before  shamefacedness 
goeth  favor,^®  and  for  thy  reverence  good  grace  shall  come  to  thee. 

15.  And  at  the  time  of  rising  be  not  slack  :^^  but  be  first  to  run 
home  to  thy  house  ;^^  and  there  amuse  thyself,^^  and  take  thy  pastime, 

16.  And  do  what  thou  hast  a  mind,  but  not  in  sins  or  proud 
speech.^*' 

17.  And  for  alP^  these  things  bless  the   Lord,^^  that  made  thee, 
and  that  replenisheth^  thee  with  all  His  good  things. 

18.  He  that  feareth  the  Lord,  will  receive  His  discipline :  and 
they  that  will  seek  Him  early,  shall  find  a  blessing.^* 

19.  He  that  seeketh  the  law,  shall  be  filled  with  it :  and  he  that 
dealeth  deceitfully,  shall  meet  with  a  stumbling-block  therein. 

20.  They  that  fear  the  Lord,  stall  find  just"  judgment,  and  shall 
kindle  justice^  as  a  light. 

21.  A  sinful  man  will  flee  reproof;  and  will   find  an  excuse^ 
according  to  his  will. 

22.  A  man  of  counsel  will  not  neglect  understanding :  a  strange 
and  proud  man  will  not  dread  fear : 

23.  Even  after  he  hath  done  with  fear  without  counsel,-^  he  shall 
be  controlled  by  the  things  of  his  own  seeking. 


1*  G.  P.  "  Let  thy  speech  be  short,  comprehending  much  in  few  words,  bo  as  one  that  knoweth,  and 
yet  holdeth  his  tongue."    Make  no  phow  of  knowledge :  be  content  with  possessing  it. 
1*  G.  '<  Do  not  afiFect  equality."    P.  "  Make  not  thyself  equal  with  them." 

15  G.  "  When  another  is  speaking,  babble  not  much."  P.  "when  ancient  men  are  in  place,  use  not 
many  words." 

16  A  man  is  favored  and  caressed  and  afterwards  contumeliously  discarded.  Grotius  understands  the 
text  as  comparing  the  thunder  crash  after  lightning  to  the  speech  of  a  bashful  man  whose  modesty  has 
won  admiration.  His  words  make  a  deep  impression.  The  last  clause  is  added  by  way  of  explanation. 
Supra  T.  9. 

17  G.  P.  "  Rise  up  betimes."    When  it  is  time  to  break  up. 

18  G.  "  Without  delay."    The  Greek  gives  this  admonition  in  two  forma. 

19  This  clause  is  not  in  the  text. 

*>  G.  P.  "Sin  not  by  proud  speech."    This  is  the  Sixtine  reading. 

SI  «i  All  -•'  is  omitted.  22  Him. 

23  G.  "Inebriateth."  -i  G.  P.  "Favor." 

23  The  epithet  is  added. 

26  The  term  is  plural  in  the  Greek,  as  well  as  in  the  Vulgate.  They  shall  practise  the  dirine  preceptsy 
and  thereby  held  up  a  light  to  others.    Matt.  v.  15. 

27  The  term  is  twice  used  for  interpretation.    Dan.  iv.  15. 

28  G.  P.  "  Even  when  of  himself  he  hath  done  without  counsel."  The  proud  man  appears  fearless 
even  in  things  which  he  undertakes  unadvisedly.  Grotius  thinks  that  this  reading  is  a  corruption  of 
the  next  verse.  ^ 


536  SCCLESIASTICUS      XXXIII. 

24.  My  son,  do  thou  nothing  without  counsel :  and  thou  shalt  not 
repent  when  thou  hast  acted.^^ 

25.  Go  not  in  the  way  of  ruin,  and  thou  shalt^*^  not  stumble 
against  the  stones :  trust  not  thyself  to  a  rugged  way,  lest  thou  set 
a  stumbling-block  to  thy  soul.^^ 

26.  And  beware  of  thy  own  children ;  and  take  heed  of  them  of 
thy  household. 

27.  In  every  w^ork  of  thine^^  regard  thy  soul  in  faith  :^  for  this 
is  the  keeping  of  the  commandments. 

28.  He  that  believeth  God,^^  taketh  heed  to  the  commandments  : 
and  he  that  trusteth  in  Him,^^  shall  fare  uever  the  worse. 


CHAPTER     XXXIII. 

THE    FEAR    OP    GOD    IS    THE     BEST    SECURITY.       TIMES    AND    MEN   ARE   IN    THE    HANDS    OP 

GOD.       TAKE    GARB    OF   THYSELF    AS    LONG   AS    THOU   LIVEST,    AND 

LOOK   TO   THY    SERVANTS. 

No    evils^  shall   happen  to   him   that   feareth  the  Lord:  but   in 
temptation^  God  will  keep  him,  and  deliver  him  from  evils. 

2.  A  wise  man  hateth  not  the^  commandments  and  laws :  and  he 
shall  not  be  dashed  in  pieces'*  as  a  ship  in  a  storm. 

3.  A  man  of  understanding  is  faithful  to  the  law  of  God  :^  and 
the  law  is  faithful  to  him.^ 


£9  G,  P.  "  When  thou  hast  once  done,  repent  not."  When  anything  has  been  undertaken  with  advice, 
we  should  not  hesitate  in  its  execution.  Grotius  suggests  this  emendation:  "Do  nothing  without 
counsel ;  and  if  thou  do  anything  without  counsel,  repent." 

30  "Do  not." 

31  The  last  clause  is  added. 

32  The  pronoun  is  not  in  the  Greek.    The  Polyglot  has  :  "  good  work."  ' 

33  0.  P.  "  Trust  thy  own  soul,"  follow  conscience. 

34  G.  "The law." 

35  G.  P.  "  The  Lord." 

1  G.  P.  "Evil." 

2  G.  P.  "In  temptation  even  again  he  will  deliver  him."  God  will  extend  relief  to  him,  even  repeat- 
edly, in  distress  and  danger.    The  words  added  are  by  way  of  paraphrase. 

3  G.  P.  "Law."    "Commandments  and  justices"  are  not  in  the  text, 

4  G.  P.  "  A  hypocrite  therein  is  as  a  ship  in  a  storm."  "  Shall  be  dashed  in  pieces  "  is  added  by  way 
of  explanation.  The  hypocrite,  who  affects  to  observe  the  law,  is  tossed  about  by  contrary  influencesj 
and  in  the  end  meets  with  ruin. 

B  «  Of  God  "  is  added. 

6  Recompensing  his  fidelity.  The  Greek  adds  :  "as  the  interrogation  of  the  just."  Allusion  is  thought 
'to  be  made  to  the  questions  addressed  by  the  high  priest,  to  know  the  divine  will:  which  was  manifested 
by  means  of  the  Uribi  and  Thummim.    The  Vulgate  connects  those  words  with  the  following  verse. 


ECCLESIASTICUS      XXXIII.  537 

4.  He  that  cleareth  up  a  question,  shall  prepare  what  to  say : 
and  so  having  prayed  he  shall  be  heard,  and  shall  arrange 
instruction ;  and  then  he  shall  answer/ 

5.  The  heart^  of  a  fool  is  as  a  wheel  of  a  cart :  and  his  thoughts 
are  like,  a  rolling  axle-tree. 

6.  A  friend  that  is  a  mocker,  is  like  a  stallion  horse :  he  heigheth 
under  every  one  that  sitteth  upon  him. 

7.  Why  doth  one  day  excel  another,^  and  one  light  another,  and 
one  year  another  year,  when  all  come  of  the  sun  ? 

8.  By  the  decree^^  of  the  Lord  they  were  distinguished,^^  the  sun 
being  made,  and  keeping  His  commandment. 

9.  And  He  ordered^^  the  seasons,  and  their  holy  days :  and  in 
them  they  celebrated  festivals  at  an  appointed  time.^^ 

10.  Some  of  them  God  made  high  and  great  days  :^^  and  some  of 
them  He  put  in  the  number  of  ordinary^^  days.  And  all  men  are 
from  the  ground,  and  out  of  the  earth,  from  whence^^  Adam  was 
created. 

11.  With  much  knowledge  the  Lord  hath  divided  them,  and 
diversified  their  ways. 

12.  Some  of  them  hath  He  blessed,  and  exalted:  and  some  of 
them  hath  He  sanctified,  and  set  near  himself  :^^  and  some  of  them 
hath  He  cursed,  and  brought  low,  and  turned  them  from  their 
station  :^^ 

13.  As  the  potter's  clay  is  in  His  hand,  to  fashion  and  order  it.^^ 

14.  All  His  ways  are  according  to  His  ordering  :^  so  man^^  is  in 
the  hand  of  Him  that  made  him ;  and  He  will  render  to  him 
according  to  His  judgment. 


7  G.  p.  "  Prepare  what  to  say,  and  so  thou  shalt  be  heard :  bind  xip  instruction,  and  then  make  answer." 
Care  in  preparing  what  we  are  to  say  is  necessary  in  order  to  secure  attention. 

8  G.  "  The  bowels."  P.  "  His  thoughts."  The  rapid^changes  in  his  Tiews  and  dispositions  are  liliened 
to  a  wheel  or  rolling  axle-treg.    Supra  xxi.  17. 

»  G.  P.  "  All  the  light  of  every  day  in  the  year  is  of  the  sun."  Since  each  day  derives  its  light  from 
the  sun,  the  difference  in  the  degrees  of  light  and  in  the  length  of  the  days  is  remarkable. 

10  The  Greek  term  literally  signifies  knowledge;  but  here  means  decree. 

11  What  follows  is  a  paraphrase. 

12  "Changed"  diversified,  distinguiphed.  is  The  last  clause  is  added. 

1*  G.  •'  Some  of  them  He  exalted  and  sanctified."    P.  "  he  made  high  days  and  hallowed  them." 
1"  The  epithet  is  inserted. 

16  "From  whence"  is  an  addition.    Gen.  ii.  7. 

17  Those  whom  He  called  to  the  priesthood. 

18  Taking  the  priesthood  from  them.     1  Kings  ii.  31.    3  Kings  ii.  27,  35.    Is.  xxii.  19. 

13  The  last  clause  is  added.  St.  Paul  uses  this  similitude,  apparently  with  reference  to  this  passage^ 
Eom.  jx.  21.  « 

20  G.  P.  "  At  his  pleasure."  21  "  Men." 


538  ECCLESJASTICUS      XXXIII. 

15.  Good  is  set  against  evil,  and  life  against  death :  so^^  also  is 
the  sinner  against  a  just  man.  And  so  look  upon  all  the  works  of 
the  most  High.     Two  and  two,  and  one  against  another.^^ 

16.  And  I  awaked  last  of  all,^^  and  as  one  that  gathereth  after 
the  grape-gatherers. 

17.  In  the  blessing  of  God  I  also  have  hoped  :^^  and  as  one  that 
gathereth  grapes,  have  I  filled  the  wine  press. 

18.  See  that  I  have  not  labored  for  myself  onlj,^^  but  for  all  that 
seek  instruction. 

19.  Hear  me,  ye  great  men,  and  all  ye  people  :^^  and  hearken 
with  your  ears,  ye  rulers  of  the  congregation. 

20.  Give  not  to  son  or  wife,  brother  or  friend,  power  over  thee 
while  thou  livest ;  and  give  not  thy  estate  to  another  :  lest  thou 
repent,  and  thou  entreat  for  the  same. 

21.  As  long  as  thou  livest,  and  hast  breath  in  thee,  let  no  man 
change  thee.^* 

22.  For  it  is  better  that  thy  children  should  ask  thee,  than  that 
thou  look  toward  the  hands  of  thy  children.^^ 

23.  In  all  thy  works  keep  the  pre-eminence.^*^ 

24.  Let  no  stain  sully  thy  glory.  In  the  time  when  thou  shalt 
end  the  days  of  thy  life,  and  in  the  time  of  thy  decease,  distribute 
thy  inheritance. 

25.  Fodder,  and  a  whip,  and  a  burden  are  for  an  *'ass ;  bread,  and 
correction,  and  work  for  a  slave. 

26.  He  worketh  under  correction,  and  seeketh  to  rest  :^^  let  his 
hands  be  idle,  and  he  seeketh  liberty. 

27.  The  yoke  and  the  thong^^  bend  a  stiff  neck ;  and  continual 
labors  bow  a  slave.^^ 


22  Some  Greek  copies  insert  another  clause:  "bo  the  pious  man  against  the  sinner."  The  Sixtine 
edition  omits  it. 

-'3  Life  is  full  of  contrarieties;  but  God  overules  all  by  His  providence. 

24  The  sacred  writer  represents  himself  as  awaking  to'  the  consideration  and  promulgation  of  wise 
maxims,  after  many  others  whom  God  had  raised  up  from  time  to  time.  The  comparison  belongs  to  the 
following  verse,  where  it  is  repeated.    The  Greek  text  corresponding  to  the  Latin  is  ch.  xxx.  16. 

25  G.  "  I  have  gone  forward."  26  gupra  xxiv.  47. 

27  G.  P.  "  Ye  great  men  of  the  people." 

28  Q.  "Do  not  sell  thyself  to  all  flesh" — Become  not  the  slave  of  any  one,  not  even  of  your  children. 
P.  "Give  not  thyself  over  to  any." 

29  As  a  dependant,  or  beggar. 

30  "  Be  superior." 

*i  The  inscription  is :  "  concerninq  slaves." 

32  G.  "Work  with  a  boy,  and  thou  shalt  find  rest."    P.  "If  thou  set  thy  servant  to  labor."    Keep  him 
at  work  from  his  boyhood,  and  you  shall  not  find  it  hard  to  restrain  him. 
**  Tlie  straps,  or  leathern  cords. 
8*  This  clause  is  added  by  way  of  applying  the  comparison. 


ECCLESIASTICUS      XXXIV.  ^  639 

28.  Torture  and  fetters  are  for  a  malicious  slave :  send  him  to  work, 
that  he  be  not  idle : 

29.  For  idleness  hath  taught  much  evil. 

30.  Set  him  to  work :  for  so  it  is  fit  for  him.  And  if  he  be  not 
obedient,  bring  him  down  with  fetters ;  but  be  not  excessive  towards 
any  one  :  and  do  no  grievous  thing^  without  judgment. 

31.  If  thou  have  a  faithfuP*"  servant,  let  him  be  to  thee  as  thy  own 
soul  :^  treat  him  as  a  brother  :^  because  in  the  blood  of  thy  souP^ 
thou  hast  gotten  him.^^ 

32.  If  thou  hurt  him^^  unjustly,  he  will  run  away : 

33.  And  if  he  rise  up  and  depart,  thou  knowest  not  whom  to  ask, 
and  in  what  way  to  seek  him. 


CHAPTER     XXXIY. 

THE  VANITY  OF  DREAMS.   THE  ADVAXTAGE  OF  EXPERIENCE,  AND  OF  THE  FEAR  OF 

GOD. 

'The  hopes  of  a  man  that  is  void  of  understanding,  are  vain  and 
deceitful :  and  dreams  lift  up^  fools. 

2.  The  man  that  giveth  heed  to  lying  visions,^  is  like  to  him  that 
catcheth  at  a  shadow,  and  followeth  after  the  wind. 

3.  The  vision  of  dreams^  is  the  resemblance  of  one  thing  to  another : 
as  when  a  man's  likeness  is  before  the  face  of  a  man : 

4.  What  can  be  made  clean  by  the  unclean  ?  and  what  truth  can 
come  from  that  which  is  false  ?^ 


35  G.  p.  "  Without  discretion  do  nothing;"  that  is,  be  not  wantonly  cruel  towards  slaTes. 
35  The  epithet  is  wanting.    Supra  vii.  23. 
37  G.  P.  "  As  thyself." 
3»  This  is  au  addition. 

39  6.  "  In  blood."    At  the  risk  of  life  in  war. 

■w  The  Greek  inserts  another  verse :  P.  "  If  thou  hast  a  servant,  entreat  him  as  thy  brother,  for  thou 
hast  need  of  him,  as  of  thine  own  soul."    You  need  his  labor  for  your  support. 
•*i  G.  "And  he  seizing  on  something,  run  away,  which  way  wilt  thou  go  to  seek  him  ?" 

1  Give  wings  to  them.    They  fancy  themselves  flying. 

2  G.  P.  "  Dreams."    No  epithet  is  added. 

3  G.  P.  '•'  The  vision  of  dreams  is  the  resemblance  of  one  thing  to  another,  even  as  the  likeness  of  a 
face  to  a  face."  As  an  image  reflected  in  a  mirror.  The  construction  is  very  unusual  and  dilSculf 
Grotius  thinks  that  Kara  tovto  jg  an  addition  to  the  text. 

*  As  no  one  can  cleanse  any  thing  with  what  is  itself  defiled,  so  no  truth  can  be  derived  from  the  vain 
play  of  imagination  in  sleep. 


540  ECCLESIASTICUS      XXXIV. 

5.  DeceitfuP  divinations  and  lying^  omens,  and  the  dreams  of  evil 
doers/  are  vanity. 

6.  And  the  heart  fancieth  as  that  of  a  woman  in  travail  :^  except 
it  be  a  vision  sent  forth  from  the  most  High,^  set  not  thy  heart  upon 
them. 

7.  For  dreams  have  deceived  many  ;  and  they  that  put  their  trust 
in  them,  have  fallen  away.^^ 

8.  The  word  of  the  law^^  shall  be  fulfilled  Avithout  a  lie  :^^  and 
wisdom  shall  be  made  plain  in  the  mouth  of  the  faithful. ^^ 

9.  What  doth  he  know,  that  hath  not  been  tried  ?^'*  A  man  that 
hath  much  experience,  shall  think  of  many  things :  and  he  that  hath 
learned  many  things,  shall  show  forth  understanding.-^^ 

10.  He  that  hath  no  experience,  knoweth  little  :  and  he  that  hath 
been  experienced  in  many  things,^®  multiplieth  prudence. 

11.  He  that  hath  not  been  tried,  what  manner  of  things  doth  he 
know  ?  he  that  hath  been  surprised,  shall  abound  with  subtlety. 

12.  I  have  seen  many  things  by  traveling,^^  and  many  customs  of 
things.  ^^ 

13.  Sometimes^^  I  have  been  in  danger  of  death  for  these  things  :^ 
and  I  have  been  delivered  by  the  grace  of  God.^^ 

14.  The  spirit  of  those  that  fear  God,  is  sought  after,^^  and  by  His 
regard  shall  be  blessed. 


'  The  epithet  is  added. 
6  The  same  remark  is  applicable. 
^  "  Of  evil  doers"  is  an  addition. 
«  Whose  imagination  is  very  liable  to  illusions. 

**  G.  P.  "  If  they  be  not  sent  from  the  Most  High  in  thy  visitation.^'^,  This,  here  means  tho  manifesta- 
tion of  his  will— the  intimation  of  impending  punishment. 

10  Have  been  disappointed. 

11  a.  P.  "  The  law."    No  mention  is  made  of  "  the  word." 

12  Dreams  are  false — the  promises  and  threats  of  the  law  are  certain. 

13  G.  P.  "  Wisdom  is  perfection  to  a  faithful  mouth."    The  wisdom  of  the  faithful  man  shall  direct 
him  securely,  and  bo  a  light  for  others. 

U  This  question  is  wanting  in  the  Greek.  •  -, 

15  P.  "A  man  that  hath  traveled  knoweth  many  things,  and  he  that  hath  experience,  will  declare 
wisdom."    The  Greek  signifies  a  man  well  instructed. 

16  G.  P.  "  He  that  hath  wandered" — traveled.    This  meaning  is  given  in  the  following  verse,  which  is  a 
second  version. 

"  G.  "  In  my  wandering."    P.  "  When  I  traveled." 

18  G.  "  And  my  understanding  embraceth  more  things  than  my  M'ords."    P.  "I  undersand  more  than 
I  can  express." 

19  G.  P.  "  Oft  times." 

20  G.  p.  "Beciiuse  of  these  things;"  by  means  of  the  observance  of  these  good  maxims. 

21  "  The  grace  of  God"  is  not  mentioned. 

22  G.  P.  "  Shall  live."    The  Vulgate  had  a  dfforent  residing.    The  words  which  follow  are  not  in  the  text. 


ECCLESIASTICUS      XXXIV.  541 

15.  For  their  hope  is  in  Him  that  saveth  them :  and  the  eyes  of 
God  are  upon  them  that  love  Him.^^ 

16.  He  that  feareth  the  Lord  shall  tremble  at  nothing,  and  shall 
not  be  afraid :  for  He  is  his  hope. 

17.  The  soul  of  him  that  feareth  the  Lord  is  blessed. 

18.  To  whom  doth  he  look,  and  who  is  his  strength  ? 

19.  The  eyes  of  the  Lord  are  upon  them  that  fear^"*  Him :  He  is 
their  powerful  protector,  and  strong  stay,  a  defence  from  the  heat, 
and  a  cover  from  the  sun  at  noon, 

20.  A  preservation  from  stumbling,  and  a  help  from  falling :  He 
raiseth  up  the  soul,  and  enlighteneth  the  eyes,  and  giveth  health,  and 
life,  and  blessing. 

21.  The  offering  of  him  that  sacrificeth  of  a  thing  wrongfully 
gotten,  is  stained  :^  and  the  mockeries^^  of  the  unjust  are  not  ac- 
ceptable. 

22.  The  Lord  is  only  for  them  that  wait  upon  Him  in  the  way  of 
truth  and  justice.^ 

23.  The  most  .High  approveth  not  the  gifts  of  the  wicked  :  neither 
hath  He  respect  to  the  oblations  of  the  unjust  :^  nor  will  He  be 
pacified  for  sins  by  the  multitude  of  their  sacrifices. 

24.  He  that  offereth  sacrifice  of  the  goods  of  the  poor,  is  as  one 
that  sacrificeth  the  son  in  the  presence  of  his  father. 

25.  The  bread  of  the  needy  is  the  life  of  the  poor:  he  that  de- 
fraudeth  them  thereof,  is  a  man  of  blood. 

26.  He  that  taketh  away  the  bread  gotten  by  sweat,^  is  like  him 
that  killeth  his  neighbor. 

27.  He  that  sheddeth  blood,  and  he  that  (Jefraudeth  the  laborer  of 
his  hire,  are  brothers.^ 

28.  When  one  buildeth  up,  and  another  pulleth  down  ;  what  profit 
have  they  but  the  labor  ? 


23  The  last  clause  is  by  way  of  exposition. 
2*  G.  P.  "  Love."    Ps.  xxxiii.  16. 

25  Prov.  xxi.  27.  trpoa^popa  ncfiioKTiixevri.  p,  "  is  ridiculous."  The  Vulgate  reading  which  is  that  also  of 
Alcala  Polyglot,  differs  only  in  a  letter.  As  victims  were  ordered  to  be  without  stain,  it  was  natural  to 
observe  that  asacrifice  of  what  was  wrongfully  gotten  was  a  stained  offering,  which  would  not  be  accepted. 

26  G.  P,  "  The  gifts."    This  reading  is  preferred  by  Grotius. 

27  This  is  inserted  by  way  of  explanation. 

28  Prov.  XV.  8.    This  is  a  second  version  of  the  first  clause. 

29  G.  " Subsisteuce."    P.  "life." 

50  "Are  brothers"  is  not  in  the  text.  G.  P.  "Ue  that  depriveth  the  laborer  of  his  hire,  is  a  blood- 
shedder."    See  D«ut.  xxiv.  14.    Supra  vii.  22. 


542  ECCLESIASTICUS      XXXV. 

29.  When    one  prayeth,  and  another  curseth ;  whose  voice  will 
God^i  hear  ? 

30.  He   that   washeth   himself  after   touching   a   corpse,    if   he 
touch  it  again,  what  doth  his  washing  avail  T^^ 

31.  So  a  man  that  fasteth  for  his  sins,  and^  doeth  the  same  again, 
what  doth  his  humbling  himself  profit  him  ?  who  will  hear  his  prayer?^* 


CHAPTER    XXXV. 


WHAT    SACRIFICES    ARE    PLEASING    TO    GOD. 


He  that  keepeth  the  law,  multiplieth  ofi'erings.^ 

2.  It  is  a  wholesome  sacrifice^  to  take  heed  to  the  commandments, 
and  to  depart  from  all  iniquity. 

3.  2\.nd  to  depart  from  injustice,  is  to  offer  a  propitiatory  sacrifice 
for  unjust  acts,  and  a  begging  of  pardon  for  sins.^ 

4.  He  that  returneth  a  favor   offereth   fine  flour  :^  and  he  that 
doeth  mercy,  offereth  sacrifice.^ 

5.  To  depart  from  iniquity  is  that  which  pleaseth  the  Lord  ;  and 
to  depart  from  injustice,  is  an  entreaty  for  sins.^ 

6.  Thou  shalt  not  appear  empty  in  the  sight  of  the  Lord.'' 

7.  For  all  these  things  are  to  be  done^  because  of  the  command- 
ment of  God.^ 


81  "The  Lord."      o  6tairoTri£. 

*2  By  touching  a  corpse  legal  defilement  was  contracted,  which  was  removed  by  aspersions  made  with 
the  water  of  expiation  on  the  third  and  seventh  day  after  contracting  the  defilement.  Numbers,  xix.  12. 
If  he  touched  a  corpse  after  his  purification,  it  became  necessary  to  submit  anew  to  the  same  ceremony. 

*3  G.  P.  "And  goeth  again  and  doeth  the  same."    2  Pet.  ii.  21. 

3*  The  questions  in  the  Greek  are  in  inverted  order.  "  Who  will  hear  his  prayer  ?  what  doth  his 
humbling  profit  him?" 

1  His  observance  of  the  law  is  equivalent  to  the  oblation  of  many  victims. 

2  1  Kings  XV.  22.  G.  P.  "  He  that  taketh  heed  to  the  commandments  offereth  a  peace  offering."  The 
other  words  are  added  to  the  text.  The  meaning  is,  that  the  observance  of  the  commandments  is  as 
acceptable  as  the  offering  of  victims. 

3  This  verse  is  the  same  as  the  fifth,  where  it  is  found  in  Greek. 

*  G.  P.  "He  that  requiteth  a  good  turn  offeretii  fine  flour."  Thanksgiving  to  God  is  more  acceptable 
than  the  offering  of  fine  flour  prescribed  in  the  law.    It  was  styled  nnJD. 

6  G.  P.  "Praise."  • 
«  Jer.  vii.  3:  xxvi.  13.    "  A  propitiation."  G.  P. 

7  Exod.  xxiii.  15  :  xxxiv.  20.    Deut.  xvi.  16. 

8  The  Greek  has  not  the  verb. 

9  "Of  God"  is  added. 


ECCLESIASTICUS      XXXV.  543 

8.  The  oblation  of  the  just  maketh  the  altar  fat,^^  and  is  an  odor 
of  sweetness  in  the  sight  of  the  most  High. 

9.  The  sacrifice  of  the  just  is  acceptable :  and  the  Lord  will  not 
forget  the  memorial  thereof. 

10.  Give  glory  to  God  with  a  good  heart  :^^  and  diminish  not  the 
first  fruits  of  thy  hands.^^ 

11.  In  every  gift  show  a  cheerful  countenance  :^^  and  sanctify  thy 
tithes  with  joy. 

12.  Give^*  to  the  most  High  according  to  what  He  hath  given  to 
thee  :  and  with  a  good  eye  do  according  to  the  ability  of  thy  hands  :^^ 

13.  For  the  Lord  maketh  recompense,  and  He  will  give  thee  seven 
times  as  much. 

14.  Do  not  ofier  wicked  gifts  ;^^  for  such  He  will  not  receive. 

15.  And  look  not  upon^'^  an  unjust  sacrifice  ;  for  the  Lord  is  judge  : 
and  there  is  not  with  Him  respect  of  person.^* 

16.  The  Lord  will  not  accept  any  person  against  a  poor  man  :  and 
He  will  hear  the  prayer  of  him  that  is  wronged. 

17.  He  will  not  despise  the  prayers  of  the  fatherless ;  nor  the 
widow,  when  she  poureth  out  her  complaint.^^ 

18.  Do  not  the  widow's  tears  run  down  the  cheek,  and  her  cry^^ 
against  him  that  causeth  them  to  fall  ? 

19.  For  from  the  cheek  they  go  up  even  to  heaven ;  and  the  Lord 
that  heareth  will  not  be  delighted  with  them.^^ 

20.  He  that  adoreth  God  with  joy,^^  shall  be  accepted ;  and  his 
prayer  shall  approach  even  to  the  clouds. 

21.  The  prayer  of  him  that  humbleth  himself,  shall  pierce  the 
clouds :  and  till  it  come  nigh^  he  will  not  be  comforted :  and  he  will 
not  depart  till  the  most  High  behold.^* 


10  By  choice  Bacrifices. 

11  "  Eye."    The  eye  which  views  with  pleasure  the  offering,  is  called  good,  as  diatingnished  from  the 
evil  eye — the  token  of  regret,  jealousy  or  envy. 

12  Make  a  full  offering:  keep  back  nothing  of  that  which  the  law  demands. 
18  2.  Cor.  ix.  7. 

1*  Consecrate  to  God — offer  them. 

15  G.  "  What  thy  hand  fmdeth."    Tob.  iv.  9.    P.  "  Diminish  not  the  first  fruits  of  thine  hands." 

16  Bribes,    Lev.  xxii.  21.    Deut.  xv.  21. 
ii^  "Confide  not  in." 

18  Deut.  X.  17.  2  Par.  xix.  7.  Job  xxxiv.  19.  Wisdom  vi.  8.  Acts  x.  34.  Rom.  ii.  11.  Gal.  ii.  6.  Col.  iii.  25. 
1  Pet.  i.  17.  i»  G.  "  Speech." 

20  Is  not  her  cry  raised  ?  21  This  verse  is  added. 

22  G.  "Ilothat  serveth  with  good  will  shall  be  accepted:"  shall  be  favorably  regarded.    P.  "He  that 
gerveth  the  Lord  shall  be  accepted  with  favor." 

23  The  throne. 

24  Favorably.    The  prayer  itself  may  be  personified,  as  advancing  to  the  throne  of  mercy,  and  not 
withdrawing,  until  the  object  is  attained. 


544  ECCLESIASTICUS      XXXVI. 

22.  And  the  Lord  will  not  be  slack,  but  will  judge  for  the  just, 
and  will  do  judgment :  and  the  Almighty  will  not  have  patience  with 
them,  but  will  crush  their  back  '}^ 

23.  And  He  will  repay  vengeance  to  the  gentiles,  till  He  have 
taken  away  the  multitude  of  the  proud,  and  broken  the  sceptres  of 
the  unjust; 

24.  Till  He  have  rendered  to  men  according  to  their  deeds  :^®  and 
according  to  the  works  of  Adam,  and  according  to  his  presumption ; 

25.  Till  He  have  judged  the  cause  of  His  people,  and  He  shall 
delight  the  just  with  His  mercy. 

26.  The  mercy  of  God  is  beautiful  in  the  time  of  affliction,  as  a 
cloud  of  rain  in  the  time  of  drought. 


CHAPTER    XXXVI. 

A  PRAYER  FOR  THE  CHURCH  OF  GOD.   OF  A  GOOD  HEART,  AND  A  GOOD  WIFE. 

Have  mercy  upon  us,  0^  God  of,  all ;  and  behold  us,  and  show  us 
the  light  of  Thy  mercies.^ 

2.  And  send  Thy  fear  upon  the^  nations,  that  have  not  sought 
after  Thee :  that  they  may  know  that  there  is  no  God  besides  Thee, 
and  that  they  may  show  forth  Thy  wonders. 

3.  Lift  up  Thy  hand  over  the  strange  nations,  that*  they  may  see 
Thy  power. 

4.  For  as  Thou  hast  been  sanctified  in  us  in  their  sight,  so  Thou 
shalt  be^  magnified  among  them  in  our  presence, 

5.  That  they  may  know  Thee,  as  we  also  have  known  Thee,  that 
there  is  no  God  besides  Thee,  0  Lord. 

6.  Renew  Thy  signs,  and  work  new  miracles. 


25  G.  "And  He  shall  judge  righteously,  and  execute  judgment:  foi-  the  Lord  will  not  be  slack  nor  will 
the  mighty  be  patient  towards  them  until  He  have  smitten  in  sunder  the  loins  of  the  unmerciful." 
The  order  of  the  reading  represented  by  the  Vulgate  appears  to  Grotius  more  correct.  Our  Lord  seems 
to  have  had  these  passages  in  view — Luke  xviii.  7. 

28  G.  "And  the  works  of  men  according  to  their  thoughts."    Grotius  thinks  that  the  text  should  read, 
"  And  He  will  repay  to  men  according  to  their  deeds  and  thoughts."    V.  "Till  He  have  rendered  to  every 
man  according  to  His  deeds." 
1  Lord  ieornOTa. 
3  The  last  clause  is  an  addition. 

3  "All."    What  follows  'natiots'  to  the  end  of  the  verse,  is  added  to  the  text, 

4  G.  P.  "  And  let  them  see." 

5  a.  P.  "  Be  Thou." 


ECCLBSIASTICTJS      XXXVI.  545 

7.  Glorify  Thy  hand,  and  Thy  right  arm. 

8.  Raise  up  indignation,  and  pour  out  wrath. 

9.  Take  away  the  adversary,  and  crush  the  enemy. 

10.  Hasten  the  time,  and  remember  the  end,^  that  they  may 
declare  Thy  wonderful  works. 

11.  Let  him  that  escapeth  be  consumed  by  the  rage  of  the  fire : 
and  let  them  perish  that  oppress  Thy  people. 

12.  Crush  the  head  of  the  princes  of  the  enemies,^  that  say : 
There  is  no  other  beside  us. 

13.  Gather  together  all  the  tribes  of  Jacob,^  that  they  may  know 
that  there  is  no  God  besides  Thee,  and  may  declare  Thy  great  works  : 
and  Thou  shalt  inherit  them  as  from  the  beginning.^ 

14.  Have  mercy  on  Thy  people,^''  upon  whom  Thy  name  is  invoked; 
and  upon  Israel,  whom  Thou  hast  raised  up^^  to  be  Thy  first-born. 

15.  Have  mercy  on  Jerusalem,  the  city  which  Thou  hast  sanctified, 
the  city  of  Thy  rest. 

16.  Fill  Sion  with  Thy  unspeakable  words,^^  and  Thy  people  with 
Thy  glory. 

17.  Give  testimony  to  them  that  are  Thy  creatures  from  the  be- 
ginning,^^ and  fulfill  the  prophecies  which  the  former  prophets  spake^* 
in  Thy  name. 

18.  Reward  them  that  patiently  wait  for  thee,  that  Thy  propkets 
may  be  found  faithful  :^^  and  hear  the  prayers  of  Thy  servants,^^ 


6  G.  "  The  oath"  sworn  to  the  fathers.    P.  "  The  covenant." 

'  Ptolemaeus  Lagi,  about  320  years'  before  Christ,  invaded  Judaoa,  and  carried  away  many  thousand 
captives  into  Egypt.  In  the  year  302  he  made  a  second  invasion.  In  the  meantime,  about  the  year 
311,  it  fell  under  the  power  of  Antigonus,  one  of  the  generals  of  Alexander,  who  from  Lyeia  and  Phrygia 
extended  his  dominion  over  a  great  part  of  Asia.    The  sacred  writer  probably  refers  to  these  invaders. 

3  The  two  next  clauses  are  not  in  the  text. 

'•>  G.  "  And  I  have  inherited  them."    P.  "  Inherit  Thou  them."    Several  manuscripts  have  the  impera- 

tive  mood.    This  passage  is  found  in  the  Greek  in  chapter  xxxiii.  15,  after  the  words :  "  I  was  the  last  to 

awake."     The  sense  is  more  connected  as  presented  by  the  Vulgate  interpreter,  who  had  a  better 

manuscript  before  him,  as  Grotius  judges.  The  continuation  of  the  prayer  is  taken  from  the  same  chapter. 

^^  G.  P.  "  0  Lord,  have  mercy  on  the  people  that  is  called  by  Thy  name." 

n  G.  "  Thou  hast  likened  to."    P.  "  Thou  hast  named."    Exod.  iv.  22. 

12  G.  "Fill  Sion  to  extol  thy  words."  P.  "Fill  Sion  with  Thy  unspeakable  oracles;"  fill  it  with 
blessings  that  the  truth  of  the  promises  may  be  manifested :  let  thy  praises  resound  there. 

13  The  Greek  term  for  creature,  by  a  slight  change,  may  mean  possession,  which  is  the  reading  of  some 
manuscripts.  God  is  implored  to  testify  the  truth  of  His  promises  made  to  His  people,  whom  of  old  He 
chose  for  Himself,  and  to  accomplish  the  prophecies. 

H  G.  "The  prophecies  in  Thy  name."  The  other  words  are  explicative.  The  reading  "prophets"  in 
some  copies,  appears  to  Grotius  erroneous.    P.  "  raise  up  prophets." 

15  G.  P.  "  Let  thy  prophets  be  found  faithful." 

16  G.  "Suppliants" 

35 


546  ECCLESIASTICUS      XXXVII. 

19.  According  to  tlie  blessing  of  Aaron^''  over  Thy  people,  and 
direct  us  into  the  way  of  justice :  and  let  all  that  dwell  upon  the 
earth,  know  that  Thou  art  God  the  beholder  of  ^^  all  ages. 

20.  The  stomach  will  devour  all  meat :  yet  one^^  is  better  than 
another. 

21.  The  palate  tasteth  venison  :  and  the  wise  heart^*^  false  speeches. 

22.  A  perverse  heart  will  cause  grief:  and  a  man  of  experience 
will  resist  it.^^ 

23.  A  woman  will  receive  every  man  :^^  yet  one  daughter^^  is  bet- 
ter than  another. 

24.  The  beauty  of  a  woman  cheereth  the  countenance  of  her  hus- 
band :^^  and  a  man  desireth  nothing  more.^^ 

25.  If  she  have  a  tongue  that  can  cure,  and  likewise  mitigate  and 
show  mercy,^^  her  husband  is  not  like  other  men.^'' 

26.  He  that  possesseth  a  good  wife,  beginneth  a  possession  :^^  she 
is  a  help  like  to  himself,  and  a  pillar  of  rest. 

27.  Where  there  is  no  hedge,  the  possession  shall  be  spoiled  :  and 
where  there  is  no  wife,  he  mourn eth  that  is  in  want.^^ 

28.  Who  will  trust  him  that  hath  no  rest,^°  and  that  lodgeth  where- 
soever night  overtaketh  him,  as  a  robber  welP^  girt,  that  skippeth 
from  city  to  city  ? 


CHAPTER    XXXVII. 

OF  THE  CHOICE  OF  FRIENDS  AND  COUNSELLORS. 

Every  friend  will  say :  I  also  am  his  friend :  but  there  is  a  friend 
that  is  only  a  friend  in  name.     Is  not  this  a  grief  even  to  death  ?V 

"  Numb.  vi.  24. 

18  G.  "The  God  of  ages:"  P.  "  tho  eternal  God." 

19  Meat. 

20  Discerns. 

21  G.  "  Will  make  him  a  return"  P.  "  -vvill  recompense  him."    He  will  bo  able  to  counteract  the  devieeH 
of  tho  man  of  perverse  heart. 

22  Aptitude  for  marriage  is  general,  but  each  has  her  distinctive  endowments. 

23  Girl,  woman. 

24  '-Of  her  husband"  is  not  expressed,  although  it  is  iindei'stood. 

25  G.    "And  exceedeth  all  that  man  desireth" — the   desire  occasioned  hj  tho  sight  of  a  beaiUiful 
woman  is  stronger  than  any  other  desire.    P.  "a  man  loveth  nothing  better." 

26  G.  p.  "If  kindness  and  meekness  be  in  her  tongue." 

27  His  happiness  is  extraordinary. 

28  Enters  on  a  possession  which  shall  continue  long. 

29  "That  is  astray." 

80  G.  "Nest."    P.  house.  si  As  one  ready  for  travelling. 

^  The  Greek  refers  this  to  what  follows,  the  change  of  a  friend  to  an  enemy. 


ECCLESIASTICUS      XXXVII.  547 

2.  But  a  companion  and  a  friend  shall  be  turned  to  an  enemy. 

3.  0  wicked  imagination,  whence  camest  thou  to  cover  the  earth 
with  thy  malice  and  deceitfulness  ?^ 

4.  There  is  a  companion  who  rejoiceth  with  his  friend  in  his  joys  : 
but  in  the  time  of  trouble,  he  will  bo  against  him. 

5.  There  is  a  companion  who  condoleth  with  his  friend  for  his  belly's 
sake  :  and  he  will  take  up  a  shield  against  the  enemy .^ 

6.  Forget  not  thy  friend  in  thy  mind :  and  be  not  unmindful  of 
him  in  thy  riches. 

7.  Consult  not  with  him  that  layeth  a  snare  for  thee :  and  hide 
thy  counsel  from  them  that  envy  thee.* 

8.  Every  counsellor  giveth  out  counsel :  but  there  is  one  that  is  a 
counsellor  for  himself.^ 

9.  Beware  of  a  counsellor  :  and  know  before  what  need  he  hath  : 
for  he  will  devise  to  his  own  mind : 

10.  Lest  he  thrust  a  stake^  into  the  ground,  and  say  to  thee  : 

11.  Thy  way  is  good ;  and  then  stand  on  the  other  side  to  see 
what  shall  befall  thee. 

12.  Treat  not  with  a  man  without  religion  concerning  holiness ; 
nor  with  an  unjust  man  concerning  justice  ;^  nor  with  a  woman  touch- 
ing her  of  whom  she  is  jealous ;  nor  with  a  coward  concerning  war  ; 
nor  with  a  merchant  about  traffic ;  nor  with  a  buyer  of  selling ;  nor 
with  an  envious  man  of  giving  thanks  ; 

13.  No r^  with  the  ungodly  of  piety ;  nor  with  the  dishonest  of 
honesty  ;  nor  with  the  field  laborer  of  every  work  ; 

14.  Nor  with  him  that  worketh  by  the  year  of  the  finishing  of  the 
year ;  nor  with  an  idle  servant  of  much  business :  give  no  heed  to 
these  in  any  matter  of  counsel. 

15.  But  be  continually  with  a  holy  man,  whomsoever  thou  shalt 
know  to  observe  the  fear^  of  God ; 


2  G.P.  "With  deceit." 

8  G.    "For  war."    The  edition  of  Alcala  has  the  Vulgate  reading.    He  will  take  up  arm?,  but  pro- 
bably use  them  against  his  benefactor. 
*  This  verse  is  wanting. 

5  For  his  own  advantage. 

6  G.  P.  "  Lest  he  cast  (he  lot  on  thee."  Grotius  thinks  thaff Xnpoy  is  by  mistake  for  aK\r)p'jv 
something  hard,  a  block  put  in  the  ground  to  trip  the  traveller. 

7  G.  P.  "Consult  not  with  one  that  suspecteth  thee,  and  hide  thy  counsel  from  such  as  envy  thee.'' 
rphe  Latin  interpreter  presents  quite  a  different  reading. 

8  G.  P.  "  With  an  unmerciful  man  touching  kindness  :  nor  with  the  slothful  for  any  work  :  nor  with 
an  hireling  for  a  year  of  finishing  work ;  nor  with  an  idle  servant  of  much  business."  Grotius  explains 
the  "  finishing"  of  an  architect,  who  is  interested  in  protracting  the  work. 

9  G.  P.  "  The  Commandments." 


548  ECCLESIASTICUS      XXXVII. 

16.  Whose  soul  is  according  to  thy  own. soul ;  and  who,  when  thou 
shalt  stumble  in  the  dark/^  will  be  sorry  for  thee. 

17.  Establish  within  thyself  a  heart  of  good  counsel:  for  there 
is  no  other  thing  of  more  worth  to  thee  than  it.^^ 

18.  The  soul  of  a  holy  man^^  discovereth  sometimes  true  things,^-'* 
more  than  seven  watchmen  that  sit  in  a  high  place  to  watch. 

'  19.  But  above  all  these  things  pray  to  the  most  High,  that  He  may 
direct  thy  way  in  truth. 

20.  In  all  thy  works  let  reason  go  before  thee,^^  and  steady  coun- 
sel before  every  action. 

21.  A  wicked  word  shall  change  the  heart  :^^  out  of  which^*^  four 
manner  of  things  arise,  good  and  evil,  life  and  death :  and  the  tongue 
is  continually  the  ruler  of  them.  There  is  a  man  that  is  subtle  and 
a  teacher  of  many,  and  yet  is  unprofitable  to  his  own  soul. 

22.  A  skillful  man  hath  taught  many,  and  is  sweet  to  his  own  soul.^'' 

23.  He  that  speaketh  sophistically,^^  is  hateful :  he  shall  be  desti- 
tute  of  every  thing.-^^ 

24.  Grace  is  not  given  him  from  the  Lord :  for  he  is  deprived  of 
all  wisdom. 

25.  There  is  a  wdse  man  that  is  wise  to  his  own  soul :  and  the  fruit 
of  his  understanding  is  commendable.^*' 

26.  A  wise  man  instructeth  his  own  people :  and  the  fruits  of  his 
understanding  are  sweet. 

27.  A  wise  man  shall  be  filled  with  blessings  :^^  and  they^^  that  see 
shall  praise  him. 

28.  The  life  of  a  man  is  in  the  number  of  his  days:  but  the  days 
of  Israel  are  innumerable.^^ 


i*>  "In  the  dark"  is  an  addition. 

11  G.  "  Nothing  more  reliable  than  the  counsel  of  the  heart,"  the  firm  purpose  :  P.  "for  there  is  no 
irian  more  faithful  unto  thee  than  it." 

12  The  epithet  is  not  in  the  text. 

13  "True  things"  is  an  addition. 

11  P.  "  Let  reason  go  before  every  enterprise,  and  counsel  before  every  action." 

15  G.  P.  The  countenance  is  a  sign  of  changing  of  the  heart.  The  meaning  is  that  the  four  things 
about  to  be  specified  effect  a  change  in  man,  of  which  evidence  is  afibrded  in  his  looks  and  actions.  The 
enjoyments  of  life  and  its  calamities,  length  of  life  and  the  apprehension  of  death,  are  the  four  things. 

16  "  Out  of  which  "  is  an  addition. 

17  This  verse  is  wanting.    It  was  inserted  by  way  of  contrast  to  the  preceding  verse. 
13  One  who  in  his  language  affects  wisdom. 

19  G.P.  "Of  all  food." 

20  G.  "  The  fruits  of  his  understanding  in  his  mouth  are  faithful.  "Grotius  prefers  the  Vulgate  reading  : 
"  laudabilis."  21  q.  p.  <«  Blessing." 

22  "All." 

23  The  nation  and  its  institutions  subsist  througli  ages. 


ECCLESIASTICUS      XXXVIII.  549 

29.  A  wise  man  shall  inherit  honor^^  among  his  people :  and  his 
name  shall  live  forever. 

30.  My  son,  prove  thy  soul  in  thy  life :  and  if  it  be  wicked,  give 
it  no  power  :^ 

31.  For  all  things  are  not  expedient  for  all:  and  every  kind 
pleaseth  not  every  soul. 

32.  Be  not  greedy  in  any  feasting,  and  pour  not  out  thyself  upon 
any  meat : 

33.  For  in  many  meats  there  will  be  sickness ;  and  greediness 
will  turn  to  bile. 

34.  By  surfeiting  many  have  perished :  but  he  that  is  temperate,"^ 
shall  prolong  life. 


CHAPTER    XXXVIII. 

OP   PUTSICIANS   AND    MEDICINES:     WHAT   IS   TO   BE    DONE    IN    SICKNESS  ;     AND    HOW   WE 

AKE    TO   MOURN    FOE   THE    DEAD.       OF   THE    EMPLOYMENTS    OF    LABORERS 

AND   ARTIFICERS. 

Honor  the  physician  for  the  need  thou  hast  of  him;-^  for  the 
most  HigP  hath  created  him. 

2.  For  all  healing  is  from  God  :^  and  he  shall  receive  a  gift  from 
the  king. 

3.  The  skill  of  the  physician  shall  lift  up  his  head:  and  in  the 
sight  of  great  men  he  shall  be  praised."* 

4.  The  most  High^  hath  created  medicines  out  of  the  earth :  and 
a  wise  man  will  not  abhor  them. 

5.  Was  not  bitter  water  made  sweet  with  wood  ?^ 

6.  The  virtue  of  these  things  is  made  known  to  men :  and  the 
most  High  hath  given  knowledge  to  men,  that  He  may  be  honored 
in  His  wonders. 


-*  The  Roman  edition  has :  *  faith :'  that  of  Alcala  has :  '  glory.' 
25  G.  P.  "And  see  what  is  evil  for  it,  and  give  not  that  unto  it." 
-6  G.  P.  "  He  that  taketh  heed  "  to  the  maxims  here  laid  down. 

1  Honor  includes  support.    The  Greek  adds :  "  with  his  honors :"  in  the  way  that  he  deserves. 

2  The  Lord. 

3  G.  P.  "The  Most  High." 

*  G.  "  Admired."    P.  "  held  in  admiration." 

5  "  The  Lord."    G.  P. 

6  Exod.  XV.  25.    "  That  the  virtue  thereof  might  he  known."    This  clause  is  joined  with  the  following 
verse  by  the  Latin  interpreter. 


550  ECCLESIASTICUS      XXXVIII. 

7.  By  these  He  shall  cure,  and  shall  allay  their  pains  -J  and  the 
apothecary  shall  make  sweet  confections,  and  shall  make  up 
ointments  of  health  :^  and  of  His  works  there  shall  be  no  end. 

8.  For  the  peace  of  God''  is  over  alP^  the  .face  of  the  earth. 

9.  My  son,  in  thy  sickness  neglect  not^^  thyself;  but  pray  to  the 
Lord,  and  He  will  heal  thee. 

10.  Turn  away  from  sin,  and  order  thy  hands  aright,  and  cleanse 
thy  heart  from  all  offence. 

11.  Give  a  sweet  savor,^^  and  a  memorial  of  fine  flour;  and 
make  a  fat  offering,^^  and  then  give  place  to  the  physician. 

12.  For  the  Lord  created  him :  and  let  him  not  depart  from  thee, 
for  his  works  are  necessary.^^ 

13.  For  there  is  a  time  when  thou  must  fall  into  their  hands  '?^ 

14.  And  they  shall  beseech  the  Lord,  that  He  would  prosper 
wdiat  they  give  for  ease  and  remedy,  for  recovery. ^^ 

15.  He  that  sinneth  in  the  sight  of  his  Maker,  shall  fall  into 
the  hands  of  the  physician. 

16.  My  son,  shed  tears  over  the  dead ;  and  begin  to  lament  as  if 
thou  hadst  suffered  some  great  harm,  and  according  to  custom^^ 
cover  his  body,  and  neglect  not  his  burial. 

17.  And  ioY  fear  of  being  ill  spoken  of,  weep  bitterly  for  a  day  ;^^ 
and  then  comfort  thyself  in  thy  sadness. 

18.  And  make  mourning  for  him  according  to  his  merit  for  a  day, 
or  two,  for  fear  of  detraction. 


"  The  text  is  in  the  past  tenso. 

8  The  second  clause  is  another  version  of  the  preceding  words. 

0  Of  God:"  is  not  in  tlie  text.  Grotius  thinks  that  i^^pnvr]  <  peace'  is  put  by  mistalie  for  evaepta 
'•sweet  odor." 

10  O,  "On  the  face." 

11  Isai,  xxxviii.  3.    The  proper  remedies  are  to  be  used  in  sickness;  but  our  trust  must  bo  in  God. 

12  Incense  burnt  on  the  offering  of  flour  and  oil  was  declared  of  sweet  savor  to  the  Lord,  as  being 
acceptable.    Lev.  ii.  2. 

13  G.  "As  about  to  live  no  longer."  P.  "as  not  being."  The  offerings  are  made  as  a  preparation  for 
death. 

1*  G.  " There  is  need  of  him."    P.  "thou  hast  need  of  him." 

1-'  ''Whenever  in  their  hands  a  sweet  smelling  offering;"  evojSia:  or  ^"o^'"  when  in  their  hands 
there  is  good  success,  Grotius  approves  the  latter  reading.  Kecovery  depends  on  the  physician,  as  the 
instrument  of  God. 

10  The  Greek  terra  enPiuaews  means  tho  maintaining  of  life.  The  Latin  may  have  been:  "conserva- 
tionem."    Menoohius,  after  Tlaminius  Nobilius,  understands  it  of  restoring  to  health. 

17  Lit.  judgment, 

13  G.  P.  "Weep  bitterly,  and  make  groat  moan,  and  use  lamentation,  as  he  is  worthy,  and  that  a  day 
or  two,  lest  thou  be  evil  spoken  of,  and  then  comfort  thee  for  thy  heaviness,"  Tho  two  verses  are  exponents 
of  one.  In  deference  to  public  opinion  the  usual  signs  of  sorrow  should  be  given  on  the  death  of  friends  : 
but  our  grief  should  be  assuaged  by  religious  considerations. 


ECCLESIASTICUS      XXXVIII.  551 

19.  For  of  sadness  cometh  death;  and  it  overwhelm etli  the 
strength  :^^  and  the  sorrow  of  the  heart  boweth  down  the  neck. 

20.  In  withdrawing  aside^''  sorrow  remaineth  :^^  and  the  substance 
of  the  poor  is  according  to  his  heart.^^ 

21.  Give  not  up  thy  heart  to  sadness,  but  drive  it  from  thee  :  and 
remember  the  latter  end. 

22.  Forget  it  not ;  for  there  is  no  returning :  and  thou  shalt  do 
him  no  good,  and  shalt  hurt  thyself. 

23.  Remember  my^^  judgment :  for  thine  also  shall  be  so  :  yester- 
day for  me,  and  to-day  for  thee.^^ 

24.  When  the  dead  is  at  rest,  let  his  remembrance  rest,  and  com- 
fort him^^  in  the  departing  of  his  spirit. 

25.  The  wisdom  of  a  scribe  cometh  by  his  time  of  leisure :  and 
he  that  is  less  in  action,  shall  receive  wisdom. 

26.  With  what  wisdom  shall  he  be  furnished  that  holdeth  the 
plough,  and  that  glorieth  in  the  goad,  that  driveth  the  oxen  there- 
with, and  is  occupied  in  their  labors,  and  his  whole  talk  is  of  bullocks  ? 

27.  He  shall  give  his  mind  to  turn  up  furrows,  and  his  care  is  to 
give  the  kine  fodder. 

28.  So  every  craftsman  and  workmaster  that  laboreth  night  and 
day,  he  who  maketh  graven  seals,  and  by  his  continual  diligence 
varieth  the  figure :  he  shall  give  his  mind  to  the  resemblance  of  the 
picture,  and  by  his  watching  shall  finish  the  work. 

29.  So  doeth  the  smith  sitting  by  the  anvil  and  considering  the 
iron  work.  The  vapor  of  the  fire  wasteth  his  flesh  :  and  he  fighteth 
with  the  heat  of  the  furnace : 

30.  The  noise  of  the  hammer  is  always  in  his  ears  :  and  his  eye  is 
upon  the  pattern  of  the  vessel  he  maketh : 

31.  He  setteth  his  mind  to  finish  his  work,  and  his  watching  to 
polish  them  to  perfection. 

32.  So  doth  the  potter  sitting  at  his  work,  turning  the  wheel  about 
with  his  feet,  who  is  always  carefully  set  to  his  work,  and  maketh 
all  his  work  by  number. 


19  This'clause  is  inserted.    Prov.  xr,  13 :  xvii.  22. 

20  In  the  removal  of  the  corpse. 

21  The  Roman  edition :  "even  sorrow  passeth  away."    The  Alexandrian  manuscript  is  conformable 
to  the  Vulgate. 

22  G.  "  The  life  of  the  poor  is  according  to  his  heart."    Grotius  conjectures  that  it  should  be  Karapa 
P.  "  is  the  curse  of  bis  heart." 

23  «  His  lot." 

24  This  is  said  in  the  person  of  the  dead  man. 

25  G.  P.  2  Kings  xii.  21.    "Be  comforted  for  him."    Do  not  yield  to  excessive  sorrow  for  his  death. 


552  ECCLESIASTICUS      XXXIX. 

33.  He  fashioneth  the  clay  with  his  arm,  and  boweth  down  his 
strength  before  his  feet. 

34.  He  shall  give  his  mind  to  finish  the  glazing,  and  his  watching 
to  make  clean  the  furnace. 

35.  All  these  trust  to  their  hands :  and  every  one  is  wise  in  his 
own  art. 

36.  Without  these  a  city  is  not  built. 

37.  And  they  shall  not  dwell,  nor  walk  about  therein :  and  they 
shall  not  go  up  into  the  assembly. 

38.  Upon  the  judge's  seat  they  shall  not  sit ;  and  the  ordinance 
of  judgment  they  shall  not  understand ;  neither  shall  they  declare 
justice  and  judgment :  and  they  shall  not  be  found  where  parables 
are  spoken : 

39.  But  they  shall  strengthen  the  state  of  the  world :  and  their 
prayer  shall  be  in  the  work  of  their  craft,  applying  their  soul,^^  and 
searching  in  the  law  of  the  most  High. 


CHAPTER    XXXIX. 

THE    EXERCISES    OF    THE    WISE    MAN.       THE    LORD    IS    TO    BE    GLORIFIED    FOR 

HIS    WORKS. 

The  wise  man^  will  seek  out  the  wisdom  of  all  the  ancients,^  and 
will  be  occupied  in  the  prophets.^ 

2.  He  will  keep  the  sayings  of  renowned  men,  and  will  enter 
withal  into  the  subtilties  of  parables. 

3.  He  will  search  out  the  hidden  meanings  of  proverbs,  and  will 
be  conversant  in  the  secrets  of  parables. 

4.  He   shall   serve   among  great   men,    and   appear   before   the 
governor. 

5.  He  shall  pass  into  strange  countries ;  for  he  shall  try  good 
and  evil  among  men. 


20  G.  p.  "  He  that  giveth  his  mind  to  the  law  of  the  Most  High."    The  occupation  of  the  mechanic  is 
contrasted  with  the  contemplation  of  the  man  of  study. 

1  The  nominative  is  not  expressed.    The  last  clause  of  the  preceding  cliapter  is  considered  by  many 
as  the  beginning  of  this  chapter. 

2  The  wise  man  forms  his  course  in  conformity  with  the  law  of  God,  which  is  the  guiding  principle 
of  his  counsels.  3  Prophecies. 


ECCLESIASTICUS      XXXIX.  553 

6.  He  will  give  his  heart  to  resort  early  to  the  Lord,  that  made 
him :  and  he  will  pray  in  the  sight  of  the  most  High. 

7.  He  will  open  his  mouth  in  prayer,  and  will  make  supplication 
for  his  sins. 

8.  For  if  it  shall  please  the  great  Lord,  He  will  fill  him  with  the 
spirit  of  understanding : 

9.  And  he  will  pour  forth  the  words  of  his  wisdom  as  showers : 
and  in  his  prayer  he  will  confess  to  the  Lord. 

10.  And  he  shall  direct  his  counsel,  and  his  knowledge :  and  in 
His  secrets  shall  he  meditate. 

11.  He  shall  show  forth  the  discipline  he  hath  learned,  and  shall 
glory  in  the  law  of  the  covenant  of  the  Lord. 

12.  Many  shall  praise  his  wisdom ;  and  it  shall  never  be  forgotten. 

13.  The  memory  of  him  shall  not  depart  away :  and  his  name 
shall  be  in  request*  from  generation  to  generation. 

14.  Nations  shall  declare  his  wisdom ;  and  the  church^  shall  show 
forth  his  praise. 

15.  If  he  continue,  he  shall  leave  a  name  above  a  thousand :  and 
if  he  rest,  it  shall  be  to  his  advantage.^ 

16.  I  will  yet  meditate  that  I  may  declare :  for  I  am  filled  as  in 
a  transport.^ 

17.  By  a  voice  he  saith  :^  Hear  me,  ye  divine  offspring  f  and 
bud  forth  as  the  rose  planted  by  the  brooks  of  waters.^^ 

18.  Give  ye  a  sweet  odor  as  frankincense. 

19.  Send  forth  flowers,  as  the  lily,  and  yield  a  smell,  and  bring 
forth  fair  leaves,"  and  praise  with  canticles,  and  bless  the  Lord  in^^ 
His  w^orks. 

20.  Magnify  His  name,  and  give  glory  to  Him  with  the  voice  of 
your  lips,  and  with  the  canticles  of  your  mouths,^^  and  with  harps : 
and  in  praising  Him,  ye  shall  say  in  this  manner  : 


4  "  Shall  live."    The  two  Greek  terms  are  nearly  alike. 

5  The  assembly  of  the  worshippers  of  God.    It  may  be  specially  understood  of  the  Christian  Church, 
■which  admires  and  celebrates  her  holy  doctors,  together  with  the  apostles  and  prophets. 

6  It  is  thought  that  einroiei  is  written  by  mistake  for  tvirouT.      in  death,  fame  oftentimes  is  in- 
creased, when  envy  ceases  to  detract  from  merit. 

7  G.  P.  "  As  the  moon  at  the  full."    The  light  of  wisdom  imparted  to  him  is  represented  by  this  image. 
The  omission  of  a  letter  gives  the  other  meaning. 

8  This  is  inserted  by  the  translator  to  introduce  the  address. 

9  G.P.  "Holy  children." 

10  G.  P.  "  By  the  brook  of  the  field." 

11  This  clause  in  the  Sixtine  edition  is :  "As  incense,  send  forth  fragrance." 

12  "All." 

13  G.  P.  '''Magnify  His  name,  and  show  forth  His  praise,  with  the  songs  of  your  lips,  and  with  harps." 


554  ECCLESIASTICUS      XXXIX. 

21.  All  the  works  of  the  Lord  are  exceeding  good.^* 

22.  At  His  word  the  waters  stood  as  a  heap  :^^  and  at  the  words 
of  His  mouth  the  receptacles  of  waters  :^^ 

23.  For  at  His  commandment  favor  is  shown :  and  there  is  no 
diminishing  of  His  salvation.^'' 

24.  The  works  of  all  flesh  are  before  Him ;  and  there  is  nothing 
hid  from  His  eyes. 

25.  He  seeth  from  eternity  to  eternity;  and  there  is  nothing 
wonderfuP^  before  Him. 

26.  There  is  no  saying :  What  is  this,  or^^  what  is  that  ?  for  all 
things  shall  be  sought  in  their  time.^° 

27.  His  blessing  hath  overflowed  like  a  river. 

28.  And  as  a  flood  hath  watered  the  earth  ;^^  so  shall  His  wrath 
inherit  the  nations,  that  have  not  sought  after  Him  :^^ 

29.  Even  as  He  turned  the  waters  into  a  dry  land,^^  and  the  earth 
was  made  dry,^*  and  His  ways  were  made  plain  for  their  journey,^^ 
so  to  sinners  they  are  stumbling-blocks  in  His  wrath.^^ 

30.  Good  things  were  created  for  the  good  from  the  beginning  ; 
so  for  the  wicked,  good  and^''  evil  things. 

31.  The  principal  things  necessary  for  the  life  of  men,^*^  are  water, 
fire,  and  iron,  salt,  milk,  and  bread  of  flour,  and  honey,  and  the  cluster^^ 
of  the  grape,  and  oil,  and  clothing. 

32.  All  these  things  shall  be  for  good  to  the  holy  ;  so  to  the  sinners 
and  the  ungodly^^  they  shall  be  turned  into  evil. 


1*  Gea.  i.  31.  Mark  vii.  37.  "And  every  ordinance  shall  be  in  its  time :  for  all  things  shall  bo  sought 
after  in  their  time."  G.  This  addition  is  not  in  the  Latin  in  this  place ;  but  the  latter  clause  is  at  verse 
26.    P.  "  -whatsoever  He  commandeth  shall  be  accomplished  in  due  season." 

15  Gen.  viii.  3.    The  text  seems  to  refer  especially  to  the  passage  of  the  Red  sea,  and  of  the  Jordan. 

16  The  river  banks  may  be  so  styled.     The  waters  stood  as  if  enclosed  by  banks. 

17  G.  P.  "  At  His  commandment  is  all  done  whatsoever  pleaseth  Him;  and  none  can  hinder,  when  He 
will  save."  On  His  will  all  our  acceptance  depends,  and  no  one  can  deprive  us  of  the  mercy  and  favor 
which  Ho  vouchsafes  to  grant — no  one  can  defeat  His  gracious  purpose. 

13  Nothing  is  strange,  or  surprising  to  Him,  since  the  greatest  events  are  infinitely  beneath  His  own 
grandeur  and  majesty. 

19  "For  what" — wherefore? 

20  G.  P.  "For  He  hath  made  all  things  for  their  uses."  Every  thing  is  directed  by  Divine  Wisdom  to 
some  special  end.  21  Gen.  vii.  21. 

22  G,  p.  "So  shall  the  heathen  inherit  His  wrath"— shall  fall  under  His  vengeance. 

23  G.  P.  Exod.  xiv.  21.  "Into  saltness."  The  change  of  the  waters  of  the  Dead  sea,  when  Sodom  and 
the  other  cities  of  Pentapolis  were  destroyed,  is  here  alluded  to. 

2*  This  clause  is  an  addition. 

25  G.  P.  "  His  ways  are  plain  unto  the  holy :"  His  servants  and  people. 

20  « In  His  wrath  "  is  added. 

27  "Good  and"  is  an  addition. 

28  ^Mpra  xxix.  28.  29  «  The  blood." 
30  "  And  ungodly  "  is  an  addition. 


ECCLESIASTICUS      XL.  555 

33.  There  are  spirits  that  are  created  for  vengeance,^^  and  in  their 
fury  they  lay  on  grievous  torments  : 

34.  In  the  time  of  destruction  they  shall  pour  out  their  force  :  and 
they  shall  appease  the  wrath  of  Him  that  made  them.^^ 

35.  Pire,  hail,  famine,  and  death,  all  these  were  created  for  ven- 
geance. 

36.  The  teeth  of  beasts,  and  scorpions,  and  serpents,  and  the  sword 
taking  vengeance  upon  the  ungodly  unto  destruction. 

37.  In  His  commandments  they  shall  feast  f^  and  they  shall  be 
ready  upon  earth  when  need  is :  and  when  their  time  is  come,  they 
shall  not  transgress  His  word. 

38.  Therefore  from  the  beginning  I  was  resolved :  and  I  have 
meditated,  and  thought  on  these  things,^^  and  left  them  in  writing. 

39.  All  the  works  of  the  Lord  are  good  :^  and  He  will  furnish 
every  work  in  due  time."^ 

40.  It  is  not  to  be  said :  This  is  worse  than  that :  for  all  shall  be 
well  approved  in  their  time. 

41.  Now  therefore  with  the  whole  heart  and  mouth  praise  ye  Him, 
and  bless  the  name  of  the  Lord. 


CHAPTER    XL. 

THE  MISERIES  OF  TUE  LIFE  OF  MAN  ARE  RELIEVED  BY  THE  GRACE  OF  GOD  AND  HIS 

FEAR. 

Geeat  labor  is  created  for  all  men,  and  a  heavy  yoke  is  upon  the 
children  of  Adam,  from  the  day  of  their  coming  out  of  their  mother's 
womb,  until  the  day  of  their  burial  into  the  mother  of  all. 

2.  Their  thoughts,  and  fears  of  the  heart,^  their  imagination  of 
things  to  come,  and  the  day  of  their  end : 

31  All  spirits  were  originally  created  for  happiness,  to  glorify  God  by  obedience:  bat  His  providence 
makes  the  falljn  angels  instruments  of  His  wrath  on  sinners. 

82  By  executing  the  divine  judg-ments,  they  prepare  the  way  for  the  exercise  of  mercy. 

33  G.  P.  "Rejoice."    The  elements  and  the  irrational  animals  are  represented  as  rejoicing  in  executing 
the  vengeance  of  God.    Their  subserviency  to  the  divine  will  is  hereby  signified. 

3i  G,  P.  '•' I  was  resolved,  and  thought."    I  was  strongly  impressed  with  the  thought.    The  deep 
thought  of  his  mind  in  considering  the  divine  judgments,  led  him  to  write. 
■     35  Gen.  i.  31.    Murk  vii.  37. 

36  G.  "And  they  will  render  every  service  in  its  time."    P.  "He  will  give  every  needful  thing  in  due 
season." 

1  These  are  in  the  accusative  case  in  Greek,  whilst  the  other  nouns  which  follow  are  in  the  nomina- 
tive.    Grotius  understands  an  interjection  of  admiration  w  which  may  be  followed  by  either  case. 


556  ECCLESIASTICUS      XL. 

3.  From  him  that  sitteth  on  a  glorious  throne,  unto  him  that  is 
humbled  in  earth  and  ashes : 

4.  From  him  that  weareth  purple,^  and  beareth^  the  crown,  even 
to  him  that  is  covered  with  coarse  linen :  wrath,^  envy,  trouble,  un- 
quietness,  and  the  fear  of  death,  continual  anger,  and  strife : 

5.  And  in  the  time  of  rest  upon  his  bed,  the  sleep  of  the  night 
changeth  his  knowledge.^ 

6.  A  little  and  as  nothing  is  his  rest,  and  afterward  in  sleep,  as  in 
the  day  of  keeping  watch. 

7.  He  is  troubled  in  the  vision  of  his  heart,  as  if  he  had  escaped 
m  the  day  of  battle.  In  the  time  of  his  safety  he  rose  up,  and  he 
wondereth  that  there  is  no  fear : 

8.  Such  things  happen  to^  all  flesh,  from  man  even  to  beast ;  and 
upon  sinners  are  sevenfold  more. 

9.  Moreover,  death,^  bloodshed,  strife,  and  the  sword,  oppres- 
sions, famine,  and  affliction,  and  scourges : 

10.  All  these  things  are  created  for  the  wicked:  and  on  their 
account  came  the  flood.^ 

11.  All  things  that  are  of  the  earth,^  shall  turn  to  the  earth  again, 
and  all  waters  shall  return  to  the  sea.^*^ 

12.  All  bribery  and  injustice  shall  be  blotted  out ;  and  fidelity  shall 
stand  forever. 

13.  The  riches  of  the  unjust  shall  be  dried  up  like  a  river,  and 
shall  pass  away  with  a  noise  like  a  great  thunder  in  rain. 

14.  While  he  openeth  his  hands^^  he  shall  rejoice  :  but  transgressors 
shall  pine  away  in  the  end. 

15.  The  offspring  of  the  ungodly  shall  not  bring  forth  many 
branches,  and  they  make  a  noise^^  as  unclean  roots  upon  the  top  of  a 

rock. 


2  G.  "  Hyacinth."    This  color  is  deeper  than  purple. 

3  The  verb  is  not  repeated. 

4  In  the  text  all  these  nouns  are  connected  by  the  conjunction :  "  wrath,  and  envy,  and  trouble,  «tc." 

5  Disturbs  his  imagination,  makes  him  irresolute  and  changeable. 

6  G.  P.  -'Unto  all  flesh." 

7  Supra  xxxix.  35,  36. 

8  Gen.  vii.  10. 

9  Infra  xli.  13. 

10  Eccl.  i.  7. 

11  The  generous  rich,  man  shall  find  pleasure  in  bestowing  gifts.  • 

12  G.  P. "  And  as  unclean  roots."  They  resemble  weeds  that  soon  wither,  having  but  thin  soil  on  rocks_ 
No  verb  is  expressed  in  the  text ;  but  the  word  which  commences  the  following  verse  was  taken  as  a 
verb:  ax^i  for  nX^i-  Grotius  thinks  that  it  is  an  Egyptian  term  for  herbage  springing  up  on  occasion 
of  the  overflowing  of  the  Nile. 


ECCLESIASTICUS      XL.  557 

16.  The  -weed  growing  over  every  water,  and  at  the  bank  of  the 
river,  shall  be  pulled  up  before  all  grass.^^ 

17.  Bountifulness  is  like  a  fruitful  garden  :"  and  mercy^^  remain- 
eth  forever. 

18.  The  life  of  a  laborer  that  is  content  with  what  he  hath,^^  shall 
be  sweet ;  and  in  it  thou  shalt  find  a  treasure.^'' 

19.  Children,  and  the  building  of  a  city  shall  establish  a  name : 
but  a  blameless  wife  shall  be  counted  above  them  both. 

20.  "Wine  and  music  rejoice  the  heart :  but  the  love  of  wisdom  is 
above  them  both. 

21.  The  flute  and  the  psaltery  make  a  sweet  melody  :^^  but  a 
pleasant  tongue  is  above  them  both. 

22.  Thy  eye  desireth  favor  and  beauty,  but  more  than  these  green 
sown  fields. 

23.  A  friend  and  companion  meeting  together  in  season ;  but  above 
them  both  is  a  wife  with  her  husband. 

24.  Brethren  are  a  help"  in  the  time  of  trouble :  but  mercy  shall 
deliver  more  than  they.^*^ 

25.  Gold  and  silver  make  the  feet  stand  sure  :  but  wise  counsel  is 
above  them  both. 

26.  Riches  and  strength  lift  up  the  heart :  but  above  these^^  is  the 
fear  of  the  Lord. 

27.  There  is  no  want  in  the  fear  of  the  Lord :  and  it  needeth  not 
to  seek  for  help. 

28.  The  fear  of  the  Lord  is  like  a  fruitful  garden  :  and  they  have 
covered  it  above  all  glory .^^ 

29.  My  son  in  thy  life-time  be  not  indigent  :^^  for  it  is  better  to 
die  than  to  want.^* 


13  There  is  an  implied  comparison  with  riches,  ■wliicli  shall  soon  disappear. 

1*  The  term  X'^P'-S  means  here  bountifulness,  to  which  almsdeeds  corresponds  in  the  parallel  member. 
Paradise  is  used  in  the  text  for  garden,  and  blessings  for  abundant  fruits.    See  2  Cor.  ix.  C. 

15  -'Almsdeeds." 

1°  Grotius  thinks  that  the  conjunction  is  wanting  in  the  text  which  should  read :  "  The  life  of  one 
who  hath  a  sufiBciency,  and  of  a  laborer  shall  be  sweet."  P.  "  To  labor  and  to  be  content  with  that  a 
man  hath,  is  sweet." 

i7"<'He  that  findeth  a  treasure  is  above  them  both;"  one  object  is  expressed  in  the  text  as  it  now 
stands,  which  Grotius  corrects  as  above. 

18  The  Vatican  manuscript  has  f^i^  "honey,"  but  the  Alexandrian  has  /*eX'7  which  corresponds  with 
the  Vulgate  reading. 

19  G.  P.  "  Brethren  and  help." 

23  G.  P.  "Both."  21  G.  P.  "Both." 

22  The  fear  of  the  Lord  is  like  a  choice  garden  adorned  with  every  kind  of  beautiful  flowers.  The  man 
who  fears  God  is  covered  with  blessings. 

23  G.  P.  "  Lead  not  a  beggar's  life." 

2t"Tobeg."    The  misery  of  such  a  life  is  worse  than  death. 


558  ECCLESIASTICUS      XLI. 

30.  The  life  of  him  that  looketh  toward  another  man's  table  is 
not  to  be  counted  a  life :  for  he  feedeth^^  his  soul  with  another  man's 
meat. 

31.  But  a  man  well  instructed  and  taught,  will  look  to  himself. 

32.  Begging  will  be  sweet  in  the  mouth  of  the  unwise  :^^  but  in 
his  belly  there  shall  burn  a  fire."^ 


CHAPTER    XLI. 

OF  THE  REMEMBRANCE  OF  DEATH:  OF  AN  EVIL  AND  OF  A  GOOD  NAME:   OF  WHAT 
THINGS  WE  OUGHT  TO  BE  ASHAMED. 

0  DEATH,  how  bitter  is  the  remembrance  of  thee  to  a  man  that 
hath  peace  in  his  possessions.^ 

2.  To  a  man  that  is  at  rest,  and  whose  ways  are  prosperous  in  all 
things,  and  that  is  yet  able  to  take  food ! 

3.  0  death,  thy  sentence  is  welcome  to  the  man  that  is  in  need, 
and  to  him  whose  strength  faileth, 

4.  Who  is  in  a  decrepit  age,  and  is  anxious  aliout  all  things,  and 
to  the  distrustful  that  loseth  patience  ! 

5.  Fear  not  the  sentence  of  death.  Remember  what  things  have 
been  before  thee,  and^  what  shall  come  after  thee :  this  sentence  is 
from  the  Lord  upon  all  flesh  : 

6.  And  what  shall  come  upon  thee  by^  the  good  pleasure  of  the 
most   High  ?  whether  ten,  or  a  hundred,  or  a  thousand  years. ^ 

7.  For  among  the  dead^  there  is  no  accusing  of  life. 

8.  The  children  of  sinners,  and  they  that  converse  near  the 
houses  of  the  ungodly,  become  children  of  abominations. 

9.  The  inheritance  of  the  children  of  sinners  shall  perish :  and 
with  their  posterity  shall  be  a  perpetual  reproach. 


25  Q.  P,  "He  polluteth  himself" — he  dishonors  himself  and  renders  himself  contemptible. 

-C  (>.  r.  "  The  shameless."  Imprudentls  seems  to  be  by  mistake  for  impudentis,  which  corresponds 
witli  the  Gretk. 

27  Greediness  may  be  signified,  or  the  disorders  brought  on  by  excess. 

1  To  have  peace  is  a  Hebraism  for  'to  prosper,'  as  peace  denotes  every  blessing.  P.  "That  liveth  at 
rest." 

"  Think  of.    As  all  who  have  gone  before  us,  have  died,  so  all  who  are  to  come  after  us  must  die. 

3  G.  dnavaivT)  "Why  dost  thou  refuse  to  acquiesce?"  P. "  why  art  thou  against  the  pleasure  of 
the  Most  High?"     The  Vulgate  probably  read:  dvaurriaEt. 

*  This  is  {)ut  for  the  longest  imaginable  period. 

5  '■  In  the  region  of  the  dead,"  there  is  no  occasion  for  reproach  as  to  the  length  or  shortness  of  life, 
since  all  is  past. 


ECCLESIASTICUS      XLI.  559 

10.  The   children  will  complain   of  an  ungodly  father;  because 
they  are  in  reproach  on  his  account. 

11.  Wo  to  you,  ungodly  men,  who  have  forsaken  the  law  of  the 
most  high  Lord. 

12.  And  if  ye  be  born,  ye  shall  be  born  to  a  curse  :^  and  if  ye 
die,  a  curse  shall  be  your  portion. 

13.  All  things  that  are  of  the  earth,  shall  return  into  the  earth  ;^ 
so  the  ungodly^  from  a  curse  to  destruction. 

14.  The  mourning  of  men  is  about  their  body  :^  but  the  name  of 
the  ungodly^"  shall  be  blotted  out. 

15.  Take  care  of  a  good^^  name  ;  for  this  shall  continue  with  thee, 
more  than  a  thousand  treasures  precious  and^^  great. 

16.  A  good  life  hath  its  number  of  days.:  but  a  good  name  shall 
continue  forever. 

17.  My  children,  keep  discipline  in  peace  :^^  for  wisdom  that  is 
hid,  and  a  treasure  that  is  not  seen,  what  profit  is  there  in  them  both  ? 

18  Better  is  the  man  that  hideth  his  folly,  than  the  man  that 
hideth  his  wisdom.^^ 

19.  Wherefore  have  a  shame  of  these  things  I  am  now  going  to 
speak  of.^^ 

20.  For  it  is  not  good  to  keep  all  shamefacedness  :^'^  and  all  things 
are  not  approved  by  all  men  in  faith. ^'' 

21.  Be  ashamed  of  fornication  before  father  and  mother  :  and  of 
a  lie  before  a  governor  and  a  man  in  power ; 

22.  Of  an  offence^^  before  a  prince,  and  a  judge ;  of  iniquity  be- 
fore a  congregation  and  a  people ; 

23.  Of  injustice  before  companion  and  friend ;  and  in  regard  to 
the  place  where  thou  dwellest, 


6  Grotius  reads:  "If  ye  increase,  ye  will  hare  children  for  destruction,  and  if  ye  die,  ye  will  fall  under 
a  curse."    Children  often  bear  reproach  and  shame  on  account  of  unworthy  parents. 

1  Supra  xl.  30. 

8  Shall  pass. 

5  G.  P.  "The  mourning  of  men  is  about  their  bodies."  Men  mourn  over  the  departed,  because  life  is 
extinct ;  but  the  memory  of  the  good  is  still  cherished. 

10  G.  P.  oVK  ayaiov.     «it  is  not  good."    Grotius  maintains  that  it  should  be  in  the  genitive  plural. 

"  The  adjective  is  not  in  the  text. 

12  "Precious  and"  is  not  in  the  text,  which  calls  them  great  treasures  of  gold. 

13  In  time  of  prosperity. 

14  Supra  XX.  32. 

15  G.  P.  "Be  shamefaced  according  to  my  word."    Blush  to  do  what  I  direct  you  to  shnn. 
lo  To  lay  aside  all  regard  for  the  judgment  of  others. 

17  Grotius  thinks  the  present  reading  incorrect.  Hi  explains  the  text  as  meaning  that  it  is  not  right 
to  disbelieve  all  men. 

18  Negligence. 


560  ECCLESIASTICUS      XLII. 

24.  Of  theft,  and  of  the  truth  of  God,  and  the  covenant  ;^^  of 
leaning  with  thy  elbow  over  meat  f^  and  of  deceit^^  in  giving  and 
talking ; 

25.  Of  silence  before  them  that  salute  thee ;  of  looking  upon  a 
harlot ;  and  of  turning  thy  face  aAvay  from  thy  kinsman. 

26.  Turn  not  away  thy  face  from  thy  neighbor,^^  and  of  taking 
away  a  portion  and  not  restoring.^^ 

2T.  Gaze  not  upon^*  another  man's  wife :  and  be  not  inquisitive 
after  his  handmaid,  and  approach  not  her  bed. 

28.  Be  ashamed  of  upbraiding  speeches  before  friends :  and  after 
thou  hast  given,  upbraid  not. 


CHAPTER    XLII. 

OF   WHAT   THINGS   WE    OUGHT    NOT   TO    BE   ASUAMED.       CAUTIONS    WITH    REGARD    TO 
WOMEN.      THE   AYORKS    AND    GREATNESS    OP   GOD. 

Repeat  not^  the  word  which  thou  hast  heard ;  and  disclose  not 
•the  thing  that  is  secret;  so  shalt  thou  be  truly  without  confusion;^ 
and  shalt  find  favor  before  all  men :  be  not  ashamed  of  any  of  these 
things ;  and  accept  no  person^  to  sin  thereby. 

2.  Of  the  law  of  the  most  High,  and  of  His  covenant,  and  of 
judgment  to  justify  the  ungodly  :^ 

3.  Of  the  affair  of  companions  and  travellers,  and  of  the  gift  of 
the  inheritance  of  friends  :^ 


ly  The  ti'uth  of  God,  and  His  covenant  or  law,  are  tlie  motives  for  blushing  to  do  the  various  acts 
which  have  been  specified. 

23  An  indecorous  posture,  manifesting  greediness. 

21  The  Greek  term  means  insult,  but  it  here  appears  to  imply  deceit. 

2«  This  is  an  addition,  intended  to  enforce  and  extend  the  last  admonition. 

23  6.  P.  '•  And  a  gift."  Taking  what  belonged  to  another  by  inheritance,  or  purchase,  or  what  was 
given  him.    The  text  does  not  mention  the  not  returning. 

2*  This  in  the  text  is  dependent  on  what  precedes :  "  of  gazing  &c."    Matt.  v.  28. 

1  This  is  dependent  on  the  foregoing :  Be  ashamed.  "  of  iterating  or  speaking  again  that  which  thou 
hast  heard ;  and  of  revealing  of  secrets."    P. 

2  G.  "Modest." 

^  Lev.  six.  15.    Deut.  i.  17  :  xvi.  19.    Prov.  xxiv.  23.    James  ii.  1. 

4  Be  not  ashamed  "of  the  law  of  the  Most  High,  and  His  covenant,  and  of  judgment,  so  as  to  justify 
the  ungodly."  G.  P.  When  exercising  the  office  of  judge,  he  is  to  remember  the  divine  law,  and  not 
pervert  justice,  by  acquitting  a  wicked  man,  or  sanctioning  his  oppression. 

5  In  matters  which  regard  companions  and  follow  travellers  wo  should  blush  to  commit  injustice.  In 
dividing  estates  among  the  heirs  we  should  shrink  from  all  partiality. 


ECCLESIASTICUS      XLII.  561 

4.  Of  exactness  of  balance  and  weights,  of  getting  mucli  or  little  :^ 

5.  Of  the  corruption^  of  buying,  and  of  merchants,  and  of  much 
correction  of  children,  and  to  make  the  side  of  a  wicked  slaye  to 
bleed.« 

6.  Sure  keeping  is  good  over  a  wicked  wife.^ 

7.  Where  there  are  many  hands,  shut  up  and  deliver  all  things  in 
number,  and  weight :  and  put  all  in  writing  that  thou  givest  out  or 
receivest  in. 

8.  Be  not  ashamed^^  to  inform  the  unwise  and  foolish,  and  the 
aged,  that  are  judged  by  young  men  :  and  thou  shalt  be  well  instruc- 
ted in  all  things,^^  and  well  approved  in  the  sight  of  all  men  living. 

9.  The  father  waketh  for  the  daughter  when  no  man  knoweth  :^^ 
and  the  care  for  her  taketh  away  his  sleep,  when  she  is  young,  lest 
she  pass  away  the  flower  of  her  age ;  and  when  she  is  married,  lest 
she  should  be  hateful  : 

10.  In  her  virginity,  lest  she  should  be  corrupted,  and  be  found 
with  child  in  her  father's  house :  and  having  a  husband,  lest  she 
should  misbehave  herself,  or  at  least  prove  barren. 

11.  Keep  a  sure  watch  over  a  shameless  daughter ;  lest  at  any 
time  she  make  thee  become  a  laughing  stock  to  thy  enemies,  and  a 
by-word  in  the  city,  and  a  reproach  among  the  people,  and  she  make 
thee  ashamed  before  all  the  multitude. 

12.  Behold  not  every  body's  beauty  :  and  tarry  not  among  women. 

13.  For  from  garments  cometh  a  moth,  and  from  a  woman  the 
iniquity  of  a  man. 

14.  For  better  is  the  iniquity  of  a  man,  than  a  woman  doing  a 
good  turn,^^  and  a  woman  bringing  shame  and  reproach. 

15.  I  will  now  remember  the  works  of  the  Lord ;  and  I  will  de- 
clare the  things  I  have  seen.  In  the  words  of  the  Lord  are  His 
works. 

6  G.  p.  "Much  or  little."  The  principles  by  which  we  are  to  be  governed  in  the  acquisition  of  pro- 
perty, mnsrt  be  held  sacred. 

7  The  same  term  is  here  employed  which  elsewhere  means  money.  Supra  rii.  20.  In  this  con- 
nection it  means  purchase  money:  We  are  not  to  be  ashamed  to  urge  our  just  claims  against  merchants,  or 
others  to  whom  we  have  sold  goods. 

»  To  what  concerns  justice  is  subjoined  domestic  discipline. 

9  G.  "A  seal  is  a  good  thing  over  a;wicked  wife."  P.  "  Sure  keeping  is  good,  where  an  evil  wife  is."  The 
husband  should  keep  his  money  under  seal,  well  guarded,  if  his  wife  be  disposed  to  waste  it. 

10  These  words  are  not  here  expressed,  but  are  understood  from  above. 

u  "In  all  things"  is  added. 

12  G.  "A  daughter  that  is  hidden,  is  a  cause  of  watching  to  her  father."  The  Hebrew  term  for  virgin, 
means  hidden.  The  father  is  solicitous  for  the  integrity  of  his  maiden  daughter.  P.  "  The  father 
waketh  for  the  daughter  when  no  man  knoweth." 

i»  A  woman,  kind  and  obliging,  is  more  dangerous  than  a  man  openly  hostile,  since  her  kindness  may 
lead  us  to  sin  and  shame. 

36 


562  ECCLESIASTICUS      XLIII. 

16.  The  sun  giving  light  hath  looked  upon  all  things :  and  full  of 
the  glory  of  the  Lord^^  is  His  work. 

17.  Hath  not  the  Lord  made  the  saints  declare  all  His  wonderful 
works,  which  the  Lord  Almighty  hath  firmly  settled^^  to  be  established 
for  His  glory  ? 

18.  He  hath  searched  out  the  deep,  and  the  heart  of  men ;  and 
considered  their  crafty  devices. 

19.  For  the  Lord  knoweth  all  knowledge,  and  hath  beheld  the 
signs  of  the  world  :^^  He  declareth  the  things  that  are  past,  and  the 
things  that  are  to  come,  and  revealeth  the  traces  of  hidden  th'ngs. 

20.  No  thought  escapeth  Him :  and  no  word  can  hide  itself  from 
Him. 

21.  He  hath  beautified  the  glorious  works  of  His  wisdom :  and 
He  is  from  eternity  to  eternity ;  and  to  Him  nothing  may  be  added, 

22.  Nor  can  He  be  diminished:  and  He  hath  no  need  of  any 
counsellor.^'^ 

23.  0  how  desirable  are  all  His  works !  yet  what  we  can  know; 
is  lut  as  a  spark. 

24.  All  these  things  live,  and  remain  forever ;  and  for  every  use 
all  things  obey  Him. 

25.  All  things  are  double,,  one  against  another ;  and  He  hath  made 
nothing  defective.^^ 

26  He  hath  established  the  good  things  of  every  one.^^  And  who 
shall  be  filled  with  beholding  His  glory  ? 


CHAPTER    XLIII. 

THE   WORKS    OF   GOD  ARE  EXCEEDINGLY    GLORIOUS   AND   WONDERFUL:    NO  MAN   IS   ABLE 
SUFFICIENTLY     TO   PRAISE    HIM. 

The  firmament  on  high  is  His  beauty,^  the  beauty  of  heaven  with 
its  glorious  show. 

14  G.  "  His  work  is  full  of  ffis  glory."    The  Alexandrian  manuscript  and  the  Polyglot  of  Alcala  has : 
« the  glory  of  the  Lord."    P. 

15  G.  "That  the  universe  should  be  established  for  His  glory." 

10  Whatever  marks  the  progress  of  time.  17  Rom.  ix.  "L 

18  Each  thing  serves  the  purpose  for  which  it  was  created,  and  the  contrast  of  things  displays  creative 
wisdom. 

19  One  thing  contributes  to  the  other. 

1  G.  P.  "  The  pride  of  the  height— the  clear  firmament,  the  beauty  of  heaven."     The  beauteous 
firmament  is  the  ornament  of  the  high  heavens. 


ECCLESIASTICUS      XLIII.  563 

2.  The  sun  when  he  appeareth  showing  forth^  at  his  rising,^  an 
admirable  instrument,^  the  work  of  the  most  High. 

3.  At  noon  he  burneth  the  earth  f  and  who  can  abide  his  burning 
heat  ?     As  one  keeping*^  a  furnace  in  works  of  heat : 

4.  The  sun  three  times  as  much  burneth  the  mountains,  breathing 
out  fiery  vapors,  and  shining  with  his  beams,  he  blindeth  the  eyes. 

5.  Great  is  the  Lord  that  made  him ;  and  at  His  word^  he  has- 
teneth  his  course. 

6.  2Vnd  the  moon  in  all  things  in  her  season,  is  for  a  declaration 
of  times^  and  a  sign  of  the  world.^ 

7.  From  the  moon  is  the  sign  of  the  festival  day,  a  light  that  de- 
creaseth  in  her  perfection.^^ 

8.  The  month  is  called  after  her  name,"  increasing  wonderfully  in 
her  perfection. ^^ 

9.  Being  an  instrument  of  the  armies  on  high,^^  shining  gloriously, 
in  the  firmament  of  heaven. 

10.  The  glory  of  the  stars  is  the  beauty  of  heaven :  the  Lord 
enlighteneth  the  world  on  high.^* 

11.  By  the  words  of  the  Holy  One  they  shall  stand  in  judgment,^^ 
and  shall  never  fail  in  their  watches.^® 


2  What  he  announces  is  not  expressed.    The  glory  of  God  may  be  understood. 

3  G.  P. "  At  his  rising."    The  ancients  conceived  the  rising  of  the  sun  as  a  coming  forth  from  the  place 

of  his  retreat  during  night. 

*  This  is  in  apposition  with  the  sun,  to  declare  his  wonderful  agency  in  the  economy  of  the  world. 
The  Greek  term  means  "  vessel,"  which  is  taken  iu  a  very  general  way  for  any  instrument,  machine,  or 
weapon. 

5  G,  P.  "  At  noon  it  parchoth  the  country." 

6  "  Blowing."  This  may  be  taken  as  a  comparison  of  the  sun,  who  scorches  the  mountains,  to  a  man 
who  lights  up  a  furnace. 

7  The  sun  is  personified  and  represented  as  acting  in  conformity  with  the  divine  commands,  the  will 
of  God  being  the  law  of  all  creation. 

8  In  her  various  phases.  Grotius  thinks  that  the  text  needs  emendation,  and  that  it  should  be 
rendered :  "in  her  station."    She  appears  at  night,  her  appointed  time. 

9  The  Greek  term  denotes  age,  or  eternity.  Here  it  seems  to  mean  the  revolution  of  time.  The  moon 
served  to  mark  the  festivals,  especially  of  the  commencement  of  each  month,  and  the  paasover  at  the  full 
moon  of  the  first  ecclesiastical  month.    It  also  marked  the  year. 

10  On  reaching  her  fulness,  she  begins  to  decline. 

11  In  Hebrew,  the  same  letters  with  different  punctuation,  denote  the  month  and  the  moon.  Grotius 
undei-stands  the  text  as  marking  the  days  of  the  month  by  the  moon. 

12  G.  P.  "  In  her  changing :"  or  according  to  others,  "  she  presenteth  wonderful  changes." 

13  This  may  mean :  as  a  vessel  with  light  on  high  in  a  camp.  It  was  usual  to  raise  brilliant  lights  to  an 
elevated  situation,  to  shed  light  on  an  encamped  army.  To  this  light  the  moon  may  be  compared,  wliich 
from  on  hfgh  sheds  light  over  the  earth.  The  source  of  the  light  is  not  adverted  to,  since  the  sacred 
writer  spoke  of  things  of  the  natural  order,  conformably  to  received  usage,  and  prevailing  views. 

1*  G.  "An  ornament  giving  light — the  Lord  on  high."  The  Lord  on  high  is  the  source  of  the  light 
which  is  shed  by  the  various  luminaries.  The  Greek  term  means  ornament,  or  world;  but  the  former 
interpretation  is  more  appropriate,  since  the  host  of  heaven  is  so  called.  Grotius  reads:  "in  the  high 
places  of  God." 

15  According  to  the  law  prescribed  to  them. 

18  This  is  a  beautiful  representation  of  the  stars,  who  are  compared  to  sentiuelf?,  under  strict  orders. 


564  EC  C  L  ESI  AS  T  IC  U  S      XLIII. 

12.  Look  upon  the  rainbow,^^  and  bless  Him  that  made  it :  it  is 
very  beautiful  in  its  brightness. 

13.  It  encompasseth  the  heaven  about  with  the  circle  of  its  glory: 
the  hands  of  the  most  High  have  displayed  it.^^ 

14.  By  His  commandment  He  maketh  the  snow  to  fall  apace,  and 
sendeth  forth  swiftly  the  lightnings  of  His  judgments.''^ 

1.5.  Through  this  are  the  treasures^^  opened,  and  the  clouds  fly 
out  like  birds. 

16.  By  His  greatness  He  hath  fixed  the  clouds ;  and  the  hail- 
stones are  broken. 

17.  At  His  sight  shall  the  mountains  be  shaken :  and  at  His  will 
the  south  wind  shall  blow. 

18.  The  noise  of  His  thunder  shall  strike^^  the  earth,  so  doth  the 
northern  storm,  and  the  whirlwind : 

19.  And  as  the  birds  lighting  upon  the  earth,  He  scattereth  snow  : 
and  the  fallling  thereof,  is  as  the  coming  down  of  locusts. 

20.  The  eye  marvelleth  at  the  beauty  of  the  whiteness  thereof: 
and  the  heart  is  astonished  at  the  shower  thereof. 

21.  He  shall  pour  frost  as  salt  upon  the  earth:  and  when  it 
freezeth,  it  shall  become  like  the  tops  of  thistles. 

22.  The  cold  north  wind  bloweth,  and  the  water  is  congealed  into 
crystal,  upon  every  gathering  together  of  waters  it  shall  rest,  and 
shall  clothe  the  waters  as  a  breast-plate. 

23.  And  it  shall  devour  the  mountains,  and  burn  the  wilderness, 
and  consume  all  that  is  green  as  with  fire. 

24.  A  present  remedy  of  all  is  the  speedy  coming  of  a  cloud ; 
and  a  dew  that  meeteth  it,  by  the  heat  that  cometh,  shall  over- 
power it. 

25.  At  His  word  the  wind  is  still  ;^^  and  with  His  thought  He 
appeaseth  the  deep,  and  the  Lord  hath  planted  islands  therein.^^ 

26.  Let  them^^  that  sail  on  the  sea,  tell  the  dangers  thereof:  and 
when  we  hear  with  our  ears,  we  shall  marvel  thereat. 


^''  Oen.  ix.  13, 

18  Spread  it  out. 

19  "  Rather  by  bis  decree."    This  presents  the  parallel  better. 

20  This  is  a  popular  mode  of  conceiving  the  clouds  as  issuing  from  the  storehouses  of  God. 

21  G.  "Bring  on  the  pains  of  parturition." 

22  This  clause  is  not  in  the  text. 

23  The  last  clause  now  reads:  "and  Jesus  planted  it:"  but  the  manuscript  of  Alcala  has:  vfiaovi 
islands.  Grotius  thinks  that  it  should  be  read  in  the  nominative  case :  the  island  in  the  sea  brought 
forth  plants. 

2*  The  Greek  has  the  indicative  mood. 


ECCLESIASTICUS      XLIV.  565 

27.  There  are  great  and  wonderful  works ;  a  variety  of  beasts, 
and  of  all  living  things,  and  of  whales  created.^^ 

28.  Through  Him  is  established  the  end  of  their  journey :  and 
by  His  word  all  things  are  regulated. 

29.  We  shall  say  much,  and  yet  shall  want  words :  but  the  sum 
of  our  words  is.  He  is  all.^^ 

80.  What   shall   we   be   able   to    do   to   glorify    Him?    for   the 
Almighty  Himself  is  above  all  His  works. 

31.  The  Lord  is  terrible,  and  exceeding  great,  and  His  power  is 
admirable. 

32.  Glorify^''  the  Lord  as  much  as  ever  ye  can :  for  He  will  yet 
far  exceed,  and  His  magnificence  is  wonderful.^^ 

33.  Blessing  the  Lord,  exalt  Him  as  much  as  ye  can  :  for  He  is 
above  all  praise.^^ 

34.  When  ye  exalt  Him,  put  forth  all  your  strength,  and  be  not 
weary :  for  ye  can  never  go  far  enough. 

35.^  Who  shall  see  I^im,  and  declare  Him  ?  and  who  shall  magnify 
Him  as  He  is  from  the  beginning  ?^^ 

36.  There  are  many  things  hidden  from  us  that  are  greater  than 
these:  for  we  have  seen  but  a  few  of  His  works. 

37.  But  the  Lord  hath  made  all  things :  and  to  the  godly  He 
hath  given  wisdom. 


CHAPTER    XLIV. 

THE  PRAISES  OF  THE  HOLY  FATHERS  ;  IX  PARTICULAR  OF  HENOCH,  NOE,  ABRAHAM, 

ISAAC,  AND  JACOB. 

Let  us  now  praise  men  of  renown,  and  our  fathers  in  their 
generation. 

2.  The  Lord  hath  wrought  great  glory.  His  magnificence^  from 
the  beginning. 


25  V.  "  Creatura  belluarum."    The  text  has :   KTiaig  Krjrtiv. 

26  Grotius  conjectures  that  it  should  be  avrov.      The  universe  belongs  to  Him. 

27  "Glorifying— exalt." 

28  This  last  clause  is  an  addition. 

29  This  is  an  addition  likewise. 

30  "From  the  beginning"  is  added.    Psalm  cv.  2. 

1  The  Greek  has  no  preposition ;  but  puts  magnificence  in  apposition  with  glory,  identifying  thcrii. 
His  great  works  are  meant. 


566  ECCLESIASTICUS      XLIV. 

3.  Such  as  did  bear  rule  in  their  dominions,  men^  of  great^  power, 
and  endued  with  wisdom,^  showing  forth  in  the  prophets  the  dignity 
of  prophets, 

4.  And  ruling  over  the  present^  people,^  and  by  the  strength  of 
wisdom  instructing  the  people  in  most  holy  words. ^ 

5.  Such  as  by  their  skilP  sought  out  musical  tunes,  and  published 
canticles  in  writing.^ 

6.  Rich  men  in  strength,^'^  studying  beautifulness"  living  at  peace 
in  their  houses. 

7.  All  these  have  gained  glory  in  their  generations,^^  and  were 
praised  in  their  days. 

8.  They  that  were  born  of  them^^  have  left  a  name  behind  them 
that  their  praises  might  be  related : 

9.  And  there  are  some,  of  whom  there  is  no  memorial  ;^^  who  are 
perished,  as  if  they  had  never  been ;  and  are  become  as  if  they  had 
never  been  born,  and  their  children  with  them, 

10.  But  these^^  were  men  of  mercy,  whose  godly  deeds  have  not 
failed  : 

11.  Good  things  continue  with  their  seed, 

12.  Their  posterity  are  a  holy  inheritance  :^^  and  their  seed  hath 
stood  in  the  covenants  :^^ 

13.  And  their  children  for  their  sakes  remain  forever :  their  seed 
and  their  glory  shall  not  be  forsaken.^^ 


2  G.  p.  "  Renowned."  3  The  epithet  is  not  in  the  Greek.] 

4  G.  P. "  Giving  counsel  by  their  understanding,  and  declaring  prophecies."  Their  wisdom  in  council 
and  their  prophetic  character  are  stated.    The  Vulgate  has  paraphrased  the  latter  clause. 

5  "Present,"  is  not  in  the  text.  6  G.  P.  "By  counsels." 

7  G.  P.  "And  by  their  knowledge  of  learning  meet  for  the  people,  wise  and  eloquent  in  their  in- 
structions."   Instructing  the  people  by  wise  maxims. 

8  G.  "By  their  skill."    This  clause  corresponds  to  the  words  of  the  preceding  Terse. 
0  This  is  the  meaning  of  the  text. 

10  The  Latin  terms  " m  virtute,"  correspond  to  the  Greek  la-Xv'i-  which  signifies  strength,  but  which 
is  used  by  Hellenistic  writers  for  wealth,  as  the  Hebrew  "7^11  term  which  it  represents. 

11  "Studying  beautifulness"  is  probably  intended  to  represent  the  words:  KZXopriyixivoL  {aOCvl 
P.  "furnished  with  ability."  It  rather  means:  "furnished  with  wealth."  It  is  not  unusual  to  find  a 
second  translation  as  here :  in  virtute  pulchriiudinis  studium  hdbentes. 

12  In  their  times.  > 

13  The  Greek  has:  "there  be  of  them  that  have  left,"  &c.,  referring  it  to  themselves,  not  to  their 
children. 

1*  Some  good  men,  but  not  illustrious. 

15  These,  whoso  memory  survives. 

10  G.  P.  "  With  their  seed  shall  continually  remain  a  good  inheritance."  The  Vulgate  paraphrases  it. 
The  meaning  is  that  they  liave  transmitted  to  their  descendants  an  excellent  heritage,  namely  the  pro- 
mises and  law  of  God. 

17  G.  P.  "  Their  children  are  within  the  covenant."  Their  descendants  enjoy  the  benefit  of  tlie  cove- 
nant made  by  God  with  Abraham. 

13  G.  "Their  seed  and  their  children  stand,  their  seed  remaineth  forever."  P.  "Their  seed  standeth 
nst."    The  reading  of  the  Vulgate  is  supported  by  the  Sixtine  edition,  and  approved  by  Grotius. 


ECCLESIASTICUS      XLIV.  567 

14.  Their  bodies  are  buried^^  in  peace :  and  their  name  liveth  unto 
generation  and  generation. 

15.  Let  the  people^^  show  forth  their  wisdom,  and  the  church  de- 
clare their  praise. 

16.  Henoch  pleased  God,^^  and  was  translated  into  paradise,^^  that 
he  may  give  repentance^  to  the  nations. 

17.  Noe  was  found  perfect,  just  f^  and  in  the  time  of  wrath  he 
was  made  a  reconciliation. 

18.  Therefore  was  there  a  remnant  left  to  the  earth,  when^^  the 
flood  came. 

19.  The  everlasting  covenants^  were  made  with  him,  that  all  flesh 
should  no  more  be  destroyed  with  the  flood. 

^0.  Abraham  was  the  great  father  of  a  multitude  of  nations  i" 
and  there  was  not  found  the  like  to  him  in  glory,  who  kept  the  law 
of  the  most  High,  and  was  in  covenant  with  Him. 

21.  In  his  flesh  He  established  the  covenant  r^  and  in  temptation 
he  was  found  faithful.^ 

22.  Therefore  by  an  oath  He  gave  him  glory  in  his  posterity,^*^ 
that  he  should  increase  as  the  dust  of  the  earth, 

23.  And  that  He  would  exalt  his  seed  as  the  stars  ;  and  they  should 
inherit  from  sea  to  sea,  and  from  the  river  to  the  ends  of  the  earth. 

24.  And  He  did  in  like  manner  with  Isaac  for  the  sake  of  Abraham 
his  father. 

25.  The  Lord  'gave  him^^  the  blessing  of  all  nations,^^  and  con- 
firmed^ His  covenant  upon  the  head  of  Jacob. 

26.  He  acknowledged  him  in  His  blessings,  and  gave  him  an  in- 
heritance, and  divided  him  his  portion  in  twelve  tribes.^* 

27.  And  he  preserved  for  him  men^  of  mercy,  that  found  grace 
in  the  eyes  of  all  flesh. 

19  G.  p.  *■  Blotted  out."  20  q.  <'The  people  shall  tell  of  their  wisdom,"  &c. 

21  G.  P.  «  The  Lord."    Gen.  v.  23.    Heb.  xi.  5.  22  "  into  paracUse  "  is  added. 

2S  G.  p.  "An  example  of  repentance  to  all  generations."  He  is  not  represented  in  the  Scriptures  as  a 
sinner,  or  penitent.  The  Greek  text  may  be  understood  of  the  example  presented  in  his  person  of  the 
rewards  of  piety,  which  should  move  sinners  to  penance,  and  the  practice  of  virtue. 

21  Gen.  ix.  8, 

25  The  Alexandrian  manuscript  supports  this  reading.    The  Roman  edition  repeats  :  '•'  therefore." 

26  Concerning  the  future  condition  of  manliind.    Gen.  vi.  13:  vii.l.    Heb.  xi.  7. 

:    27  Gen.  xii.  2  :  XV.  5  :  xvii.  4.  28  Gen.  xvii,  10.    Gal.  iii.  6.  29  Gen.  xxii.  1.      ; 

30  G.  "  He  established  that  the  nations  should  be  blessed  in  his  seed." 

31  These  words  are  not  expressed,  but  are  understood.  32  "Men." 
»3  G.  P.  "  He  made  it  rest "  on  Jacob  after  Isaac. 

31  G.  P.  "  Divided  his  portions,  among  the  twelve  tribes  did  he  part  them." 

35  G.  "  A  man  of  mercy."  Grotius  supposes  this  to  be  Joseph :  others  Moses.  This  latter  opinion  is 
supported  by  the  Greek,  which  in  the  beginning  of  the  following  chapter  puts  Moses  in  the  accusative, 
without  any  verb  governing  it,  in  apposition  with  a  man.  The  Vulgate  favors  the  opinion  of  Grotius. 
P.  "  A  merciful  man." 


568  ECCLESIASTICUS      XLV 


CHAPTER    XLV. 

THE    PRAISES    OF    MOSES,    OF    AARON,    AND    OF    PHINEEg. 

MoSES^  the  beloved  of  God,  and  men ;  wtose  memory  is  in 
benediction. 

2.  He  made  him  like  the  saints  in  glory, ^  and  magnified  him  so 
that  his  enemies^  feared  him,  and  by  his  words  He  made  prodigies 
cease.^ 

3.  He  glorified  him  in  the  sight  of  kings,^  and  gave  him  command- 
ments in  the  sight  of  His  people,^  and  showed  him  His  glory.^ 

4.  He  sanctified  him  in  his  faith  and  meekness,^  and  chose  him 
out  of  all  flesh.^ 

5.  For  he^^  heard  Him,  and  His  voice,  and  He  brought  him  into  a 
cloud. 

6.  And  He  gave  him  commandments  before  His  face,-^^  and  a  law 
of  life  and  instruction,  that  he  might  teach  Jacob  His  covenant,  and 
Israel  His  judgments. 

7.  He  exalted  Aaron  his  brother,  and  like  to  himself  of  the  tribe 
of  Levi : 

8.  He  made  an  everlasting  covenant  with  him,  and  gave  him  the 
priesthood  of  the  nation,  and  made  him  blessed  in  glory.^^ 

9.  And  He  girded  him  about  with  a  glorious  girdle,  and  clothed 
him  with  a  robe  of  glory,  and  crowned  him  with  majestic  attire. 

10.  He  put  upon  him  a  garment  to  the  feet,  and  breeches,  and  an 
ephod ;  and  He  compassed  him  with  many  little  bells  of  gold  all 
round  about, 

11.  That  as  he  went,  there  might  be  a  sound,^^  and  a  noise  made, 
that  might  be  heard  in  the  temple,  for  a  memorial^^  to  the  children 
of  His  people. 

1  In  the  Greek  this  is  in  the  accusative,  in  apposition  with  "  man  of  mercy,"  in  the  foregoing  verse , 
Exod.  xi,  3. 

2  He  made  him  glorious  like  His  saints,  investing  him  with  the  splendor  of  holiness. 
8  Made  his  enemies  fear  him,  on  account  of  the  scourges  which  he  brought  on  Egypt. 
*  Through  the  prayers  of  Moses,  the  scourges  ceased. 

5  Exod.  vi.  7,  8. 

c  G.  P.  "Gave  him  a  commandment  for  His  people:"  gave  him  a  commission  to  them. 

7  Manifested  to  him  something  of  the  divine  majesty. 

8  Numbers  xii.  3,  7.    Heb.  iii.  2,  5. 

9  Before  all  other  men,  for  his  high  office. 

^0  God  made  Moses  hear  His  voice.    This  is  the  force  of  the  Greek  verb. 

11  Openly.  13  « in  beauty." 

13  Exod.  xxviii.  35.  1*  A  token,  or  warning. 


ECCLESIASTICUS      XLV.  569 

12.  He  gave  him^^  a  holy  robe  of  gold,  and  blue,  and  purple,^^  a 
woven  work,  of  a  skilful  man,  endued  with  judgment  and  truth : 

13.  Of  twisted  scarlet,  the  work  of  an  artist,  with  precious  stones^'' 
cut  and  set  in  gold,  and  graven  by  the  work  of  a  lapidary  for  a  me- 
morial according  to  the  number  of  the  tribes  of  Israel. 

14.  And  a  crown  of  gold^^  upon  his  mitre,  wherein  was  engraved 
Holiness,  an  ornament  of  honor,  a  rich^*^  work,  and  delightful  to  the 
eyes  for  its  beauty. 

15.  Before  him  there  v>Tere  none  so  beautiful,  even  from  the  be- 
ginning. 

16.  No  stranger^^  was  ever  clothed  with  them,  but  only  his  children 
alone,  and  his  descendants  forever. 

17.  His  sacrifices  were  consumed  with  fire  every  day.^^ 

18.  Moses  filled  his  hands,^^  and  anointed  him  with  holy  oil. 

19.  This  was  made  to  him  for  an  everlasting  testament,  and  to  his 
seed  as^^  the  days  of  heaven,  to  execute  the  office  of  the  priesthood, 
and  to  have  praise,  and  to  glorify^  His  people  in  His  name. 

20.  He  chose  him  out  of  all  men  living,  to  offer  sacrifice  to  God, 
incense,  and  a  good  savor,  for  a  memorial  to  make  reconciliation  for 
His^^  people  : 

21.  And  He  gave  him  power  in  His  commandments,^  in  the 
covenants  of  His  judgments,  that  he  should  teach  Jacob  His 
testimonies,  and  give  light  to  Israel  in  His  law. 

22.  And  strangers^^  stood  up  against  him  :^^  and  through  envy 
the  men  that  were  with  Dathan  and  Abiron,  compassed  him  about 
in  the  wilderness,  and  the  congregation  of  Core  in  their  wrath. 

15  There  is  no  verb  here  in  Greek,  but  the  verb  before  employed  may  be  understood.  "  He  clothed  him 
with." , 

10  Q.^  "The  work  of. the  embroiderer,  with  a  breast-plate  of  judgment,  the  manifestations  of  truth." 
The  Urim  and  Thummim  is  meant,  by  which  the  high  priest  discoTered  the  divine  judgment,  and  the 
truth  of  the  matters  on  which  he  consulted  God. 
:  17  G.  P.  "  Graven  like  seals," 

18  G.  P.  "  With  a  writing  engraved."  To  remind  him  of  the  twelve  tribes,  in  whoso  name  ho  pro 
sented  himself  to  God. 

19  A  plate. 

20  The  Greek  term  represents  the  Hebrew  term  for  riches. 

21  Of  any  other  tribe,  or  family. 

22  The  Greek  adds :  "  twice,"  morning  and  evening. 

23  Lev.  viii.  12.     Consecrated  him  priest. 

2*  "  In."  The  reading  of  the  Vulgate  seems  to  be  correct.  The  Greek  interpreter  may  have  mistaken 
D  for  3-      The  phrase  means,  whilst  heaven  shall  last,  that  is  forever. 

25  G,  P.  "  To  bless." 

20  "Thy."    The  Polyglot  of  Alcala  has  no  pronoun. 

27  To  promulgate  them,  and  declare  the  conditions  of  His  covenant  with  men,  the  penalties  of  trans- 
gression. 28  Of  a  different  tribe.    Numb.  xvi.  1,  3. 

29  The  order  is  different  in  the  Greek:  "and  they  were  jealous  of  him  in  the  wilderness,  the  men 
with  Dathan  and  Abiron,  and  the  congregation  of  Core  with  fury  and  wrath." 


570  ECCLESIASTICUS      XLVI." 

23.  The  Lord  God^*^  saw,  and  it  pleased  Him  not :  and  they  were 
consumed  in  His  wrathful  indignation. 

24.  He  wrought  wonders  upon  them,  and  consumed  them  with  a 
flame  of  fire. 

25.  And  He  added  glory  to  Aaron,  and  gave  him  an  inheritance, 
and  divided  unto  him^^  the  first-fruits  of  the  increase  of  the  earth.^^ 

26.  He  prepared  them  bread  in  the  first  place  unto  fulness :  for 
the  sacrifices  also  of  the  Lord  they  shall  eat,  which  He  gave  to  him, 
and  to  his  seed. 

27.  But  he  shall  not  inherit  among  the  people  in  the  land,  and 
he  hath  no  portion  among^the  people  :  for  He^^  Himself  is  his  portion 
and  inheritance. 

28.  Phinees  the  son  of  Eleazar  is  the  third^^  in  glory,  by 
imitating  him  in  the  fear  of  the  Lord : 

29.  And  he  stood  up  in  the  shameful  fall  of  the  people :  in  the 
goodness  and  readiness  of  his  soul  he  appeased  God  for  Israel. 

30.  Therefore  He  made  to  him  a  covenant  of  peace,  to  be  the 
prince  of  the  sanctuary,  and  of  His  people,  that  the  dignity  of  priest- 
hood should  be  to  him  and  to  his  seed  forever. 

31.  And  a  covenant  to  David  the  king,  the  son  of  Jesse^^  of  the 
tribe  of  Juda,^^  an  inheritance  to  him  and  to  his  seed,  that^''  he  might 
give  wisdom  in  our  heart  to  judge  His  people  in  justice,  that  their 
good  things  might  not  be  abolished  :  and  He  made  their  glory  in  their 
nation  everlasting. 


CHAPTER    XLVI. 

THE  PRAISE  OF  JOSUE,  OF  CALEB,  AND  OF  SAMUEL. 

Valiant  in  war  was  Jesus  the  son  of  Nave,^  who  was  successor  of 
Moses  among  the  prophets,^  who  was  great  according  to  his  name,^ 


80  «God"isnotin  the  text. 

31  G.  P.  "He  divided  unto  them." 

82  "  Of  the  earth  "  is  not  expressed. 

«3  God.    Numb.  xxv.  7.    1  Macch.  ii.  26,  54. 

3*  He  succeeded  Eleaaar,  the  immediate  successor  of  Aaron  in  the  priesthood. 

35  "Of  Jesse  "  is  not  in  the  Roman  edition  of  the  Greek,  but  is  in  the  manuscript  of  Alexandria. 

88  The  Greek  has:  "the  inheritance  of  the  king,  a  son  of  an  only  son,  the  inheritance  to  Aaron  and 
to  his  seed."  This  is  confused  by  mistakes  of  transcribers.  As  the  royal  dignity  descended  only  through 
Solomon,  of  the  sons  of  David,  so  the  priesthood  through  Aaron. 

37  G.  "  May  ho  give  " — and  their  glory  to  their'generations." 

1  Nun. 

2  In  prophecies."] 

'  It  signifies  Saviour. 


ECCLESIASTICUS      XLVI.  571 

2.  Very  great^  for  the  saving^  of  the  elect  of  God,  to  overthrow  the 
enemies  that  rose  up  against  them,  that  he  might  get  the  inheritance 
for  Israel. 

8.  How  great  glory  did  he  gain  when  he  lifted  up  his  hands,  and 
stretched  out  swords  against  the  cities  ! 

4.  Who  before  him  hath  so  resisted  ?  for  the  Lord  Himself  brought 
the  enemies.^ 

5.  Was  not  the  sun  stopped  in  his  anger,''  and  one  day  made  as 
two? 

6.  He  called  upon  the  most  High  sovereign  when  the  enemies  as- 
saulted him  on  every  side :  and  the  great  and  holy  God^  heard  him 
by  hail-stones  of  exceeding  great  force. 

7.  He  made  a  violent  assault  against  the  nation  of  his  enemies  :' 
and  in  the  descent^*^  he  destroyed  the  adversaries, 

8.  That  the  nations  might  know  His  power,^^  that  it  is  not  easy  to 
fight  against  God.^^     And  he  followed  the  Mighty  One  :^^ 

9.  And  in  the  days  of  Moses  he  did  a  work  of  mercy,^*  he  and 
Caleb  the  son  of  Jephone,  in  standing  against  the  enemy,^^  and  with- 
holding the  people  from  sins,  and  appeasing  the  wicked  murmuring. 

10.  And  they  two  being  appointed,^^  were  delivered  out  of  the 
danger^*"  from  among  the  number  of  six  hundred  thousand  men  on 
foot,^^  to  bring  them  into  their  inheritance,  into  the  land  that  floweth 
with  milk  and  honey. 

11.  And  the  Lord  gave  strength  also  to  Caleb  :  and  his  strength, 
continued  even  to  his  old  age,  so  that  he  went  up  to  the  high  places 
of  the  land :  and  his  seed  obtained  it  for  an  inheritance  : 


*  This  is  not  repeated  in  the  text. 

i*  Josue  conducted  the  people  of  God  to  the  promised  land,  and  thus  saved  them  from  their  enemies, 
heing  the  type  of  Uim  whose  name  he  bore,  who  was  to  complete  what  the  law  could  not  accomplish 
through  Moses.  o  Into  his  power. 

7  G.  "  In  his  hand,"  by  his  gesture  and  command.    Josue  x.  14. 

8  G.  "The  great  Lord_heard  them" — Josue  and  his  people  :  P.  "  him," 

0  The  Greek  reads :  "  a  war  broke  out  against  a  nation :"  or  he  made  war. 

10  Of  Bethoron. 

11  G.  "  Their  panoply  "—P.  "all  their  strength  :"  the  strength  given  to  the  Israelites  by  God.  The 
Alexandrian  manuscript  has  the  singularnumber. 

12  "  That  his  war  is  in  the  sight  of  God."  under  divine  favor,  P.  «  because  he  fought  in  the  sight  of 
the  Lord," 

13  Josue  obeyed  the  divine  command,  and  went  to  battle  confident  in  the  protection  of  the  All- 
powerful. 

1*  Numb,  xiv,  6  On  his  return  from  Chanaan  he  bore  testimony  to  the  truth.  This  is  called  a  work 
of  mercy,  in  a  free  sense — a  good  work. 

15  This  is  the  reading  of  the  Sixtine  edition.    Some  manuscripts  have  the  congregation. 

16  G.  P.  "  They  two." 

IT  G.  "Were  saved"  from  death  in  the  wilderness:  P.  "preserved." 

18  The  number  of  Israelites  capable  of  bearing  arms  that  issued  forth  from  Egypt. 


572  ECCLESIASTICDS      XL  VI. 

12.  That  all  the  children  of  Israel  might  see,  that  it  is  good  to 
obey  the  holy  God.^^ 

13.  Then^^  all  the  judges,  every  one  by  name,  whose  heart  was 
not  corrupted  ;  who  turned  not  away  from  the  Lord, 

14.  That  their  memory  might  be  blessed,^^  and  their  bones  spring 
up  out  of  their  place, 

15.  And  their  name  continue  forever,  the  glory  of  the  holy  men 
remaining  unto  their  children. 

16.  Samuel  the  prophet  of  the  Lord,  the  beloved  of  the  Lord  his 
God,^^  established  a  new  government,^^  and  anointed  princes  over  His 
people. 

17.  By  the  law  of  the  Lord  he  judged  the  congregation  :^*  and 
the  God  of  Jacob  beheld  '^  and  by  his  fidelity  he  was  proved  a 
prophet. 

18.  And  he  was  known  to  be  faithful  in  his  words,  because  he  saw 
the  God  of  light  i^^ 

19.  And  called  upon  the  name  of^^  the  Lord  Almighty,  in  fight- 
ing against  the  enemies  who  beset  him  on  every  side,  when  he  ofi'ered 
a  lamb  without  blemish. 

20.  And  the  Lord  thundered  from  heaven;  and  with  a  great 
noise,  made  His  voice  be  heard : 

21.  And  He  crushed  the  princes  of  the  Tyrians,  and  all  the  lords 
of  the  Philistines : 

22.  And  before  the  time  of  the  end  of  his  life  in  the  world,  he 
protested  before  the  Lord,  and  His  anointed :  money  or  any  thing 
else,  even  to  his  shoe,  he  had  not  taken  of  any  man :  and  no  man 
did  accuse  him. 

23.  And  after  this  he  slept :  and  he  made  known  to  the  king,  and 
showed  him  the  end  of  his  life ;  and  he  lifted  up  his  voice  from  the 
earth  in  prophecy  to  blot  out  the  wickedness  of  the  nation.^^ 


19  G.  p.  "To  follow  the  Lord." 

20  The  judges  succeeded  Josue. 

21  G.  P.  "  Let  their  memory  be  blessed." 

--  G.  P.  "Of  his  Lord."    In  the  Greek  the  two  clauses  which  designate  Samuel  are  in  inverse  order. 

28  G.  P.  "A  kingdom." 

24  The  multitude  of  people. 

2"  G.  P.  "  The  Lord  had  respect  unto  Jacob  " — his  children,  descendants. 

26  G.  "  And  he  was  known  in  his  faith  to  be  faithful  in  vision  :"  a  true  relator  of  vision.  The  Sixtinc 
edition  has  :  "  by  his  word  he  was  known  to  be  faithful  in  vision."  P.  The  accomplishment  of  his  pre- 
dictions confirmed  his  prophetic  character. 

27  '•'  The  name  of"  is  not  in  the  text. 

28  When  Saul  had  him  evoljed  by  the  witch  of  Endor. 


ECCLESIASTICUS      XL  VII.  573 


CHAPTER    XLYII. 

TUB    PRAISE    OF    NATHAN,    OF    DAVID,    AND    OF    SOLOMON;    OF    HIS    FALL    AND 
PUNISHMENT. 

Then  Nathan  the  prophet  arose^  in  the  days  of  David. 

2.  And  as  the  fat  taken  away  from  the  flesh,^  so  was  David 
chosen  from  among  the  children  of  Israel. 

3.  He  played  with  lions^  as  with  lambs :  and  with  bears  he  did  in 
like  manner  as  with  the  lambs  of  the  flock,  in  his  youth.* 

4.  Did  not  he  kill  the  giant,^  and  take  away  reproach  from  his 
people  ? 

5.  In  lifting  up  his  hand,  with  the  stone  in  the  sling  he  bent  down 
the  boasting  of  Goliah  : 

5.  For  he  called  upon  the  Lord  the  Almighty  :^  and  He  gave 
strength  in  his  right  hand,  to  take  away  the  mighty  warrior,  and  to 
set  up  the  horn  of  his  nation.^ 

7.  So  in  ten  thousand  did^  they  glorify  him,  and  praise  him  in  the 
blessings  of  the  Lord,  offering  to  him  a  crown  of  glory : 

8.  For  he  destroyed  the  enemies  on  every  side,  and  extirpated  the 
Philistines,  the  adversaries  unto  this  day :  he  brake  their  horn^  for- 
ever. 

9.  In  all  his  works  he  gave  thanks^^  to  the  Holy  One,  and  to  the 
most  High,  with  words  of  glory. 

10.  With  his  whole  heart  he  praised"  the  Lord,  and  loved  God  that 
made  him :  and  He  gave  him  power  against  his  enemies  '?^ 

11 .  And  he  set  singers  before  the  altar  :  and  by  their  voices  he 
made  sweet  melody. 


1  2  Kings  xii.  1. 

2  The  Greek  has  the  term  which  was  used  for  victims  of  thanksgiving.    The  fat  was  set  apart,  to  be 
burnt  in  honor  of  God.    Lev.  iii.  3.    David  was,  in  like  manner,  selected  to  servo  God  on  a  throne. 

3  1  Kings  xvii.  34. 

*  These  last  words  are  connected,  in  the  Greek,  with  the  following  verse. 

5  1  Kings  xvii.  49. 

6  G.  P.  "Most  High." 

7  G.  P.  "People. 

3  1  Kings  xviii.  7.    The  people  through  the  female  band.  • 

»  "Forever"  is  not  in  the  text.    "  Unto  this  day"  is  connected  in  the  Greek  with  the  latter  member 
of  the  sentence. 
1"  The  punctuation  of  the  Greek  is  different,  but  it  does  not  affect  the  meaning. 

11  "  The  Lord  "  is  an  addition.    G.  P.  "  he  sang  songs."    "  God  "  also  is  an  addition. 

12  The  last  clause  is  added. 


574  ECCLESIASTICUS      XLVII. 

12.  And  to  the  festivals  he  added  beauty,  and  set  in  order  the 
solemn  times  even  to  the  end  of  his  life,^^  that  they  should  praise  the^^ 
holy  name  of  the  Lord,  and  magnify  the  holiness  of  God^^  in  the 
morning. 

13.  The  Lord  took  away  his  sins,^^  and  exalted  his  horn  forever : 
and  gave  him  a  covenant  of  the  kingdom,^''  and  a  throne  of  glory 
in  Lsrael. 

14.  After  him  arose  up  a  wise  son,  and  for  his  sake  He  cast  down 
all  the  power  of  the  enemies.^^ 

15.  Solomon  reigned  in  days  of  peace,  and  God  brought  all  his 
enemies  under  him,^^  that  he  might  build  a  house  in  His  name,  and 
prepare  a  sanctuary  forever :  0  how  wise  wast  thou  in  thy  youth  !^^ 

16.  And  thou  wast  filled  as  a  river  with  wisdom,  and  thy  soul 
covered  the  earth.^^ 

17.  And  thou  didst  multiply  riddles  in  parables  :  thy  name  went 
abroad  to  the  islands  far  off,  and  thou  wast  beloved  in  thy  peace.  . 

18.  The  countries  wondered  at  thee  for  thy  canticles,  and  proverbs, 
and  parables,  and  interpretation, 

19.  And  at  the  name  of  the  Lord  God,  whose  surname  is,  God  of 
Israel. 

20.  Thou  didst  gather  gold  as^^  copper,  and  didst  multiply  silver 
as  lead, 

21.  And  thou  didst  bow  thyself  to  women  :  and  by  thy  body  thou 
wast  brought  under  subjection, 

22.  Thou  hast  stained  thy  glory,  and  defiled  thy  seed,  so  as  to 
bring  wrath  upon  thy  children,  and  to  have  thy  folly  kindled,^^ 

23.  That  thou  shouldst  make  the  kingdom  to  be  divided,  and  out 
of  Ephraim  a  rebellious  kingdom  to  rule.^^ 

24.  But  God  will  not  leave  off  His  mercy,  and  He  will  not  destroy 
nor  abolish  His  own  works,  neither  will  He  cut  up  by  the  roots  the 


13  <'  Of  his  life :"  is  not  in  thie  text.    Grotius  understands  the  end  of  the  year  to  be  meant. 

H  Iii3.  15  «  Of  the  Lord"  and  "  of  God  "  are  additions. 

10  2  Kings  xii.  13. 

IJ^  G.  P.  "  Kings,"  that  the  royal  power  should  continue  in  his  family, 

18  G.  P.  "He  dwelt  at  large,"  in  prosperity  and  peace.    Solomon  enjoyed  these  blessings  through  the 
divine  ftivor  towards  his  father.. 

19  G.  3  Kings  iii.  1.    "  Granted  rest  around."    P.  "God  made  all  quiet  round  about  him." 

20  The  Vulgate  reads :  "  as  thou  wast  instructed  in  thy  youth."    So  it  was  rendered  by  the  Douay 
ranslators.    Martini,  however,  translates  nearly  as  above. 

£1  3  Kings  iv.  31.    Thy  soul  filled  the  earth  with  wise  maxims. 
£2  3  Kings  x.  27. 

23  The  Greek  reads :  " and  pain  on  thy  folly ;"  or  according  to  the  edition  of  Alcala:  "to  have  thy 
folly  excited."    P.  "and  wast  grieved  for  thy  folly." 
"  3  Kings  xii.  16. 


ECCLESIASTICUS      XLVIII.  575 

offspring  of  His  elect :  and  He  will  not  utterly  take  away  tlie  seed 
of  liim  that  loveth  the  Lord. 

25.  Wherefore  He  gave  a  remnant  to  Jacob,  and  to  David  of  the 
same  stock. ^^, 

26.  And  Solomon  rested  with  his  fathers. 

27.  And  he  left  behind  him  of  his  seed,  the  folly^^  of  the  nation, 

28.  Even  Roboam  that  had  little  wisdom,  who  turned  aw^aj  the 
people  through  his  counsel : 

29.  And  Jeroboam^  the  son  of  Nabat,  who  caused  Israel  to  sin, 
and  showed  Ephraim  the  way  to  sin,  and  their  sins  were  multiplied 
exceedingly.  * 

30.  They^  removed  them  far  away  from  their  land. 

31.  And  they  sought  out^^  all  iniquities,  till  vengeance  came  upon 
them,  and  put  an  end  to  all  their  sins.^*' 


CHAPTER    XLVIII. 

THE   PRAISE    OP   ELIAS,    OF    ELISEUS,    OF    EZECHIAS,    AND    OF   ISAIAS. 

And  Elias^  the  prophet  stood  up  as  a  fire,  and  his  word  burnt  like 
a  torch. 

2.  He  brought  a  famine  upon  them,  and^  they  that  provoked  him 
in  their  envy,  were  reduced  to  a  small  number,  for  they  could  not 
endure  the  commandments  of  the  Lord. 

3.  By  the  word  of  the  Lord  he  shut  up  the  heaven,  and  he  brought 
down  fire  from  heaven^  thrice. 

4.  Thus  was  Elias  magnified**  in  his  wondrous  works.  And  who 
can  glory  like  to  thee? 


25  Notwithstanding  the  erection  of  the  new  kingdom  of  Israel,  God  preserved  two  tribes  in  obedience 
to  the  posterity  of  David. 

26  A  foolish  prince. 

27  3  Kings  xii.  28. 

28  To  remove  them,  <S:c. 

29  Pursued,  indulged. 

*>  The  last  clause  is  added. 

1  3  Kings  xvii.  1. 

2  G.  P.  "  By  his  zeal  he  diminished  the  number."    The  reduction  of  their  number  was  effected  by  the 
famine,  which  is  ascribed  to  Elias,  because  his  prayer  prevented  rain. 

8  3  Kings  xvii.  1.    4  Kings  i.  10,  12,    "From  heaven "  is  not  expressed. 
4  G.  P.  "0  Elias,  how  wast  thou  honored !" 


576  ECCLESIASTICUS      XLVIII. 

5.  Who  raisedst  up  a  dead  man^  from  below,  from  the  lot  of  death, 
by  the  word  of  the  Lord  God. 

6.  Who  broughtest  down  kings  to  destruction,  and  brakest  easily 
their  power  in  pieces,^  and  the  glorious  from  their  bedJ 

7.  Who  hearest  judgment^  in  Sina,  and  in  Horeb  the  judgments  of 
vengeance.^ 

8.  Who  anointest  kings  to  penance,^*^  and  makest  prophets  succes- 
sors after  thee.^^ 

9.  Who  wast  taken  up  in  a  whirlwind  of  fire,^^  in  a  chariot  of  fiery 
horses. 

10.  Who  wsPst  appointed  for  judgments  in  the  times^^  to  appease 
the  wrath  of  the  Lord,^"^  to  reconcile  the  heart  of  the  father  to  the 
son,^^  and  to  restore  the  tribes  of  Jacob. ^^ 

11.  Blessed  are  they  that  saw  thee,  and  were  honored  with  thy 
friendship. ^^ 

12.  For  we  live  only  in  our  life,^®  but  after  death  our  name  shall 
not  be  such. 

13.  Elias  was  indeed  covered^^  with  the  whirlwind,  and  his  spirit 
was  filled  up  in  Eliseus  :^^  in  his  days  he^^  feared  not  the  prince,  and 
no  man  was  more  powerful  than  he. 


5  3  Kings  xvii.  22.    Q.  P.  "  From  death,  and  his  soul  from  the  place  of  the  dead." 
5  This  clause  is  explanatory  of  the  former :  it  is  not  in  the  Greek. 

"  Elias  foretold  the  ruin  of  Achab,  and  the  death  of  Ochozlas,  king  of  Israel,  and  of  Joram  king  of 
Juda.    He  may  be  said  to  have  thus  brought  them  down  from  their  bed  to  the  grave. 

8  "Reproof."  When  he  had  fled  to  the  desert,  and  had  taken  refuge  in  a  cave  of  mount  Horeb,  which 
13  near  Sina,  the  word  of  the  Lord  came  to  him,  as  it  were  reproving  him.  "  What  dost  thou  here,  Elias?" 
".  Kings  xix.  8, 

9  God  communicated  to  him  His  sentence  on  various  princes  and  kingdoms.    lb.  17. 

15  The  Greek  term  moans  rather  retribution ;  and  in  this  place,  vengeance.  Elias  was  directed  to  anoint 
Ilazael  and  Jehu,  that  they  might  punish  the  iniquities  of  the  house  of  Achab. 

11  "  Him."  The  Vulgate  reading  is  more  suitable  to  the  context.  Elias  threw  his  mantle  on  Eliseus. 
'.J  Kings  xix.  16. 

12  4  Kings  ii.  11. 

13  G.  P.  "  Who  wast  ordained  for  reproofs  in  their  times."  Elias  was  predicted  as  a  reprover  of  vice, 
to  appear  at  the  appointed  time.  lie  will  come  before  the  end  of  the  world,  and  proclaim  the  judg' 
ments  of  God  against  sinners.  The  fathers  teach,  that  be  will  specially  labor  for  the  conversion  of  the 
Jews. 

1*  G.  "  To  appease  anger  before  wrath" — before  divine  vengeance  should  be  exercised.  P.  "To  pacify 
Vue  wrath  of  the  Lord's  judgment,  before  it  break  forth  into  fury." 

1!5  Mai.  iv.  6.    lie  will  promote  mutual  love  in  families. 

10  This  may  be  understood  of  the  conversion  of  the  Jews,  which  is  to  be  brought  about  by  his 
ministry. 

17  This  may  be  referred  to  future  time  likewise. 

13  The  words  which  follow  are  not  in  the  text.  Our  life  is  limited  to  a  short  space :  whilst  Ellas 
belongs  to  both  dispensations. 

19  Carried  away  in.    4  Kings  ii.  11. 

2'^  G.  P.  "Eliseus  was  filled  with  the  spirit." 

21  Eliseus.  "In  his  days  he  was  shaken  by  the  ruler,  and  no  man  crushed  him,"  successfully  oppressed 
liim. 


ECCLESIASTICUS      XLVIII.  577 

14.  No  word  could  overcome  him,  and  after  death  his  body 
prophesied.^^ 

15.  In  his  life  he  did  great  wonders,  and  in  death  he  wrought 
miracles. ^^ 

16.  For  all  this  the  people  repented  not,  neither  did  they  depart 
from  their  sins,  till  they  were  cast  out  of  their  land,^^  and  were  scat- 
tered through  all  the  earth  : 

17.  And  there  was  left  but  a  small  people,^^  and  a  prince  in  the 
house  of  David.^^ 

18.  Some  of  these  did  that  which  pleased  God  :^  but  others  com- 
mitted many  sins. 

19.  Ezechias  fortified  his  city,  and  brought  in  water^^  into  the 
midst  thereof,  and  he  digged  a  rock  with  iron,  and  made  a  welP  for 
water. 

20.  In  his  days  Sennacherib  came  up,^  and  sent  Rabsaces,  and 
lifted  up  his  hand  against  them,^^  and  he  stretched  out  his  hand 
against  Sion,  and  became  proud  through  his  power. 

21.  Then  their  hearts  and  hands  trembled :  and  they  were  in  pain 
as  women  in  travail. 

22.  And  they  called  upon  the  Lord  who  is  merciful,  and  spreading 
their  hands,^^  they  lifted  them  up  to  heaven :  and  the  holy  Lord  God^^ 
quickly  heard  their  voice.^* 

23.  He  was  not  mindful  of  their  sins,  neither  did  He  deliver  them 
up  to  their  enemies,  but  He  purified**  them  by  the  hand  of  Isaias  the 
holy  prophet. 


22  Gave  miraculous  evidence  of  his  prophetic  character.  The  resuscitation  of  a  corpse  thrown  into 
his  tomb,  by  contact  with  his  bones,  is  referred  to.    4  Kings  xiii.  21. 

23  G.  P.  "  Were  his  works  marvellous." 

2*  "  Led  away  captive."    P.  "  Carried  out  of  their  land." 

25  A  small  remnant  of  the  Israelites  remained,  when  the  ten  tribes  were  led  into  captivity. 

20  The  kingdom  of  Juda  continued  for  some  time  afterwards. 

27  G.  "  Which  was  pleasing."    God  is  not  expressed. 

28  The  Roman  edition  has  "  Gog,"  which  Grotius  conjectures  may  have  been  the  name  of  the  aqueduct 
— the  meaning  being  'roof  or  in  Arabic, '  abyss.'  The  Alexandrian  manuscript  and  the  edition  of  Alcala 
support  the  Vulgate  reading. 

29  G.  P.  "  Wells." 

30  4  Kings  xviii.  13. 

31  For  this  clause  the  text  only  has  a  term  which  is  rendered:  '  he  came  up.' 

32  G.  P.  "  Toward  him."    The  following  clause  is  added  to  the  text  by  way  of  explanation. 

33  G.  P.  "The  Holy  One  out  of  heaven." 
«  Q.  P.  "Them." 

35  G.  "Ransomed."  By  the  ministry  of  Isaias,  God  assured  them  of  their  proximate  deliverance. 
The  phrase  is  elliptical.  The  preceding  clauses  of  this  verse  are  not  in  the  text.  "  The  holy  prophet"  is 
also  an  addition. 

37 


578  ECCLESIASTICUS      XLIX. 

24.  He  overthrew  tlie  army^®  of  tlie  Assyrians,  and  the  Angel  of 
the  Lord^^  destroyed  them. 

25.  Por  Ezechias  did  that  which  pleased  God,  and  walked  valiantly 
in  the  way  of  David  his  father,  which  Isaias,  the  prophet,  great  and 
faithful  in  the  sight  of  God,  had  commanded  him. 

26.  In  his  day  the  sun  went  backward,^^  and  he  lengthened  the 
king's  life. 

27.  With  a  great  spirit  he  saw  the  things  that  are  come  to  pass  at 
last,  and  comforted  the  mourners  in  Sion. 

28.  He  showed  what  should  come  to  pass  forever,  and  secret  things 
before  they  came. 


CHAPTER    XLIX. 

THE   PRAISE    OF    J0SIA8,    OF   JERBMIAS,    EZECIIIEL,    AND   THE    TWELVE    PROPHETS !    ALSO 

OF   ZOROBABEL,    JESUS    THE    SON    OP   JOSEDECH,    NEHEMIAS,    HENOCH,    JOSEPH, 

SETH,    SEM,    AND   ADAM. 

The  memory  of  Josias  is  like  a^  composition  of  incense,^  made 
by  the  art  of  a  perfumer. 

2.  His  remembrance  shall  be  sweet  as  honey  in  every  mouth,  and 
as  music  at  a  banquet  of  wine. 

3.  He  was  directed  by  God^  unto  the  repentance^  of  the  nation, 
and  he  took  away  the  abominations  of  wickedness. 

4.  And  he  directed  his  heart  towards  the  Lord,  and  in  the  days 
of  sinners  he  strengthened  godliness. 

5.  Except  David,  and  Ezechias,  and  Josias,  all  committed  sin.^ 

6.  For  the  kings  of  Juda  forsook  the  law  of  the  most  High,  and 
despised  the  fear  of  God.^ 


38  "Camp."    4  Kings  xix.  35.    Tobias  i.  21.    Isaias  xxxvii.  36.    1  Mach.  vii.  41.    2  Mach.  viii.  19, 

>T  His  angel. 

38  4  Kings  XX.  11.    Isaias  xxxviii.  8. 

1  4  Kings  xxii.  1. 

2  Tlie  Greel£  term  has  this  meaning. 

3  "By  God"  is  an  addition. 
*  G.  P.  "  Conversion." 

5  In  tolerating  rites  against  the  law  of  God,  especially  the  worship  on  high  places.    David  sinned 
against  morals. 

8  G.  P.  "  For  they  forsook  the  lav^  of  the  Most  High :  even  the  kings  of  Juda  failed." 


ECCLESIASTICUS      XLIX.  579 

7.  So  they  gave  their  kingdom''  to  others,  and  their  glory  to  a 
strange  nation. 

8.  They  burnt  the  chosen  city  of  holiness,  and  made  the  streets 
thereof  desolate  according  to  the  prediction  of  Jeremias.^ 

9.  For  they  treated  ill  him  who  was  consecrated  a  prophet  from 
his  mother's  womb,  to  overthrow,  and  pluck  up,  and  destroy,  and  to 
build  again,  and  renew. 

10.  It  was  EzechieP  who  saw  the  glorious  vision,  which  was  shown 
him  upon  the  chariot  of  cherubim. 

11.  For  he  made  mention  of  the  enemies  under  the  figure  of  rain,^*^ 
and  he  did  good  to  them  that  pursued  right  ways.^^ 

12.  And  may  the  bones  of  the  twelve  prophets^^  spring  up  out  of 
their  place :  for  they^^  strengthened  Jacob,  and  redeemed^^  themselves 
by  strong  faith. 

13.  How  shall  we  magnify  Zorobabel?  for  he  was  as  a  signet  on 
the  right  hand  :^^ 

14.  In  like  manner  Jesus^^  the  son  of  Josedec  ?  who  in  their  days 
built  the  house,  and  set  up  a  holy  temple  to  the  Lord,  prepared  for 
everlasting  glory. 

15.  And  let  Nehemias  be  a  long  time  remembered,  who  raised  up 
for  us  our  walls  that  were  cast  down,  and  set  up  the  gates  and  the 
bars,  who  rebuilt  our  houses. 

16.  No  man  was  born  upon  earth  like  Henoch  :  for  he  also  was 
taken  up  from  the  earth. 

17.  Nor^''  as  Joseph,  who  was  a  man  born  prince  of  his  brethren, 
the  support  of  his  family,  the  ruler  of  his  brethren,  the  stay  of  the 
people : 


7  "Horn  "—power.  By  their  prevarications  they  provoked  God  to  give  them  into  the  hands  of  their 
enemies. 

8  G.  <'In  the  hand  of  Jeremias."    4  Kings  xxv.  9.  9  Ezech.  i.  4. 

10  lb.  xiii.  11.  He  compared  the  announcement  of  false  prophets  to  walls  daubed  with  untempered 
mortar,  which  the  rain  easily  washes  away.  He  also  threatened  Gog  with  violent  rain  and  vast  hail- 
stones,   ch.  xxxviil.  22. 

11  He  proclaimed  the  divine  promises  to  those  who  pursue  a  right  course. 

12  From  this  it  appears  that  the  writings  of  the  twelve  minor  prophets  were  already  known  and  con . 
sidered  as  a  collection.  The  prayer  that  their  bones  may  spring  up,  only  implies  aj  desire  that  their 
memory  may  be  preserved,  and  that  their  prophecies  may  be  received,  as  if  uttered  by  them  anew. 

13  «  He."    God  comforted  Jacob  by  their  voice. 

1*  "  Ransomed  them  in  the  faith  of  hope."  P.  "  delivered  them  by  assured  hope."  The  prophets  com- 
forted his  people— the  descendants  of  Jacob,  who  believed  [and  hoped  in  Him.  Grotius  ^prefers  the 
Vulgate  reading,  which  refers  this  to  the  prophets.    The  common  Greek  refers  it  to  God. 

15  Precious  and  admired.    1  Esdr.  iii.  2.    Aggaeus  i.  1, 14 :  ii.  3,  5 :  xxii.  24. 

IS  Zach.  iii.  1. 

1"  G.  P.  "Neither  was  their  a  man  born  like  unto  Joseph,  a  governor  of  his  brethren,  a  stay  of  the 
people."    The  Vulgate  presents  a  double  translation  of  the  same  words.    Gen.  xli.  40  :  xlii,  3 :  xlv.  5 
1.20. 


580  ECCLESIASTICUS      L. 

18.  And  his  bones  were  visited,^^  and  after  death  they  prophesied. 

19.  Seth/^  and  Sem^*^  obtained  glory  among  men :  and  above  every 
soul  Adam  in  the  beginning.^^ 


CHAPTER    L. 

THE    PRAISES    OF    SIMON    THE    HIGH   PRIEST.       THE    CONCLUSION. 

Simon  the  high  priest,  the  son  of  Onias,  who  in  his  life  propped 
up  the  house,  and  in  his  days  fortified  the  temple.^ 

2.  By  him  also  the  height  of  the  temple  was  founded,  the  double 
building  and  the  high  walls  of  the  temple.^ 

3.  In  his  days  the  wells  of  waters  flowed  out,^  and  they  were  filled 
as  the  sea  above  measure. 

4.  He  took  care  of  his  nation,  and  delivered  it^  from  destruction. 

5.  He  succeeded^  in  fortifying  the  city,  and  obtained  glory  in  his 
intercourse  with  the  people  :®  and  enlarged  the  entrance  of  the  house^ 
and  the  court. 

6.  He  shone  in  his  days  as  the  morning  star  in  the  midst  of  a 
cloud,  and  as  the  moon  at  the  full. 

7.  And  as  the  sun  when  it  shineth,  so  did  he  shine  in  the  temple 
of  GodJ 

8.  And  as  the  rainbow  giving  light  in  the  bright  clouds,  and  as 
the  flower  of  roses  in  the  days  of  the  spring,  and  as  the  lilies  that 
are  on  the  brink  of  the  water,  and  as  the  sweet  smelling  frankincense 
in  the  time  of  summer. 


18  The  Israelites  took  them  with  them  as  they  travelled  out  of  Egypt.  The  words  which  follow  are 
not  in  the  text.    They  are  borrowed  from  ch.  xlviii.  14. 

19  Gen.  iv.  25.  20  Gen.  v.  31. 

21  G.  P.  "  Adam  in  the  creation."  Adam  was  above  every  mere  animal,  being  endowed  with  reason 
and  intelligence. 

1  Jahn  is  of  opinion  that  this  was  Simon  i.  whose  priesthood  lasted  from  the  year  300  to  292  before 
Christ.  He  flourished  during  the  reign  of  Seleucus  Nicanor  in  Syria,  and  Ptolemy  Lagi  in  Egypt. 
1  Mac.  xii.  7  :  2  Mac.  iii.  4. 

2  G.  P.  "  By  him  was  built  from  the  foundation  the  double  height,  the  high  fortress  of  the  wall  about 
the  temple."  It  appears  to  mean  that  the  foundation  was  laid  by  him  of  a  high  wall,  forming  a  second 
enclosure,  and  like  a  fortress  protecting  the  inner  wall.  We  have  no  knowledge  of  these  facts  from  any 
other  source. 

3  G.  P.  "  In  his  days  the  cistern  to  receive  water,  being  in  compass  as  the  sea,  was  covered  with 
plates  of  brass.    The  brazen  sea  in  the  temple — the  great  laver  so  called — was  filled  with  water. 

*  "  And  delivered  it"  is  added  by  way  of  explanation. 

5  G.  "  To  fortify  :"  he  succeeded  in  fortifying  the  city. 

<>  According  to  the  Sixtine  edition :  "  How  glorious  ho  appeared  in  the  midst  of  the  people  in  Mb 
coming  out  of  the  sanctuary"  before  which  the  veil  hung.  The  high  priest  entered  within  it  only  once 
n  the  year.  7  Q,  p.  "  As  the  sun  shining  upon  the  temple  of  the  Most  High." 


ECCLESIASTICUS      L.  581 

9.  As  a  bright  fire,  and  frankincense  burning  in  tbe  fire.^ 

10.  As  a  massy  vessel  of  gold,  adorned  with  every  precious  sto»e. 

11.  As  an  olive  tree  budding  forth,  and  a  cypress  tree  rearing 
itself  on  high,^  when  he  put  on  the  robe  of  glory,  and  was  clothed 
with  the  perfection  of  power.^^ 

12.  When  he  went  up  to  the  holy  altar,  he  honored  the  vesture  of 
holiness. 

13.  And  when  he  took  the  portions  out  of  the  hands  of  the  priests, 
he  himself  stood  by  the  altar,  and  about  him  was  the  ring  of  his 
brethren  :  and  as  the  cedar  planted  in  mount  Libanus. 

14.  And  as  branches  of  palm  trees,  they  stood  round  about  him, 
and  all  the  sons  of  Aaron  in  their  glory. 

15.  And  the  oblation  of  the  Lord  was  in  their  hands,  before  all 
the  congregation  of  Israel :  and  finishing  his  service,  on  the  altar, 
to  honor  the  ofi*ering  of  the  most  High  king, 

16.  He  stretched  forth  his  hand  to  make  a  libation,  and  offered  of 
the  blood  of  the  grape. 

IT.  He  poured  out  at  the  foot  of  the  altar  a  divine^^  odor  to  the 
most  high  Prince. 

18.  Then  the  sons  of  Aaron  shouted,  they  sounded  with  beaten  trum- 
pets, and  made  a  great  noise  to  be  heard  for  a  remembrance^^  before  God. 

19.  Then  all  the  people  together  made  haste,  and  fell  down  to  the 
earth  upon  their  faces,  to  adore  the  Lord  their  God,  and  to  pray  to^^ 
the  Almighty  God  the  most  High. 

20.  And  the  singers  lifted  up  their  voices,  and  in  the  great  house 
the  sound  of  sweet  melody  was  increased. 

21.  And  the  people  in  prayer  besought  the  Lord  the  most  High, 
until  the  worship^^  of  the  Lord  was  perfected,  and  they  had  finished 
their  office. 

22.  Then  coming  down,  he  lifted  up  his  hands  over  all  the  congre- 
gation of  the  children  of  Israel,  to  give  glory  to  God  with  his  lips, 
and  to  glory  in  His  name : 

23.  And  he  repeated  his  prayer,  willing  to  show  the  power  of  God.^^ 


8  G.  p.  "In  the  censer."  9  G.  P.  "In  the  clouds :"  an  hyperbole. 

10  The  Greek  term  means  "glorying."    Both  terms  taken  together  may  mean  the  full  suit  of  vest- 
ments.   The  breast-plate  may  be  specially  alluded  to,  since  the  inscription  was :  light  and  pebfectiox. 

11  G.  P.  "  A  sweet  smelling  savor." 

12  In  commemoration  of  blessings  received. 

13  "  Their  God,  and  to  pray  to"  are  inserted. 

1*  Lit.    "The  ornament:"  P.  "the  solemnity." 

15  G.  P.  "And  ho  bowed  down  to  worship  the  second  time,  that  he  might  receive  blessing  from  the 
Most  High." 


582  ECCLESIASTICUS      LI. 

24.  And  now  pray  ye  to  the  God  of  all,^^  who  hath  done  great 
things  in  all  the  earth,  who  hath  increased  our  days  from  our  mother's 
womb,  and  hath  done  with  us  according  to  His  mercy: 

25.  May  He  grant  us  joyfulness  of  heart,  and  that  there  be  peace 
in  our  days  in  Israel  forever  :^^ 

26.  That  Israel  may  believe  that  the  mercy  of  God  is  with  us,  to 
deliver  us  in  His  days.^^ 

27.  There  are  two  nations  which  my  soul  abhorreth :  and  the  third 
is  no  nation,  which  I  hate  :^^ 

28.  They  that  sit  on  mount  Seir,^'^  and  the  Philistines,  and  the 
foolish  people  that  dwell  in  Sichem. 

29.  Jesus  the  son  of  Sirach,  of  Jerusalem,  hath  written  in  this 
book  the  doctrine  of  wisdom  and  instruction,  who  renewed^^  wisdom 
from  his  heart. 

30.  Blessed  is  he  that  is  conversant  in  these  good  things :  and  he 
that  layeth  them  up  in  his  heart,  shall  be  wise  always.^ 

31.  For  if  he  do  them,  he  shall  be  strong  to  do  all  things ;  because 
the  light  of  God  guideth  his  steps. 


CHAPTER    LI. 

A   PRATER   OF   PRAISE    AND    THANKSGIVING. 

A  PRAYER  of  Jesus  the  son  of  Sirach.  I  will  give  glory  to  Thee, 
0  Lord,  0  king,  and  I  will  praise  Thee,  0  God  my  saviour. 

2.  I  will  give  glory  to  Thy  name :  for  Thou  hast  been  a  helper  and 
protector^  to  me, 

3.  And  Thou  hast  preserved  my  body  from  destruction,  from  the 
snare  of  an  unjust^  tongue,  and  from  the  lips  of  them  that  forge  lies, 
and  in  the  sight  of  them  that  stood  by,^  Thou  hast  been  my  helper. 

4.  And  Thou  hast  delivered  me,  according  to  the  multitude  of  the 
mercy*  of  Thy  name,  from  them  that  did  roar,  prepared  to  devour, 

16  G.  <'  And  now  all  of  you  bless  God:"  P.  "Now,  therefore,  bless  ye  the  Qod  of  all."  , 

17  «  According  to  the  days  of  eternity." 

18  Israel  is  not  mentioned  in  this  place.    "  To  assure  us  that  His  mercy  is  with  us ;  and  in  His  days 
let  him  ransom  us."  W  "  Which  I  hate  "  is  added. 

20  "Samaria "is  in  the  Greek,  but  Grotius  prefers  the  Vulgato  reading. 

21  Shed,  poured  out  like  a  shower  of  rain.  22  "Always  "  is  added. 

1  The  Greek  inverts  the  order. 

2  Calumnies.  It  appears  that  the  Greek  translator  was  falsely  accused  to  Ptolemy  Eveigetes,  and 
exposed  to  danger  of  his  life.  »' G.  P.  "Against  my  adversaries. 

*  "And."    The  edition  of  Alcala  has  the  article  without  the  conjunction. 


ECCLESIASTICUS      LI.  583 

5.  Out  of  the  hands  of  tliem  that  sought  my  life,  and  from  the 
gates  of  afflictions,  which  compassed  me  about : 

6.  Erom  the  oppression  of  the  flame  which  surrounded  me,  and  in 
the  midst  of  the  fire  I  was  not  burnt.^ 

7.  From  the  depth  of  the  womb  of  hell,  and  from  an  unclean 
tongue,  and  from  lying  words,  from  an  unjust  king,^  and  from  a 
slanderous  tongue. 

8.  My  soul  shall  praise  the  Lord  even  to  death,^ 

9.  And  my  life  was  drawing  near  to  hell  beneath. 

10.  They  compassed  me  on  every  side,  and  there  was  no  one  that 
would  help  me.     I  looked  for  the  succor  of  men,  and  there  was  none. 

11.  I  remembered  Thy  mercy,  0  Lord,  and  Thy  works,  which  are 
from  the  beginning  of  the  world. 

12.  How  Thou  deliverest  them  that  wait  for  Thee,  0  Lord,  and 
savest  them  out  of  the  hands  of  the  nations.^ 

13.  Thou  hast  exalted  my  dwelling-place®  upon  the  earth,  and  I 
have  prayed  for  death  to  pass  away.^^ 

14.  I  called  upon  the  Lord,  the  Father  of  my  Lord,^^  that  He  would 
not  leave  me  in  the  day  of  my  trouble,  and  in  the  time  of  the  proud, 
without  help.^^ 

15.  I  will  praise  Thy  name  continually,  and  will  praise  it  with 
thanksgiving,  and  my  prayer  was  heard. 

16.  And  Thou  hast  saved  me  from  destruction,  and  hast  delivered 
me  from  the  evil  time. 

17.  Therefore  I  will  give  thanks,  and  praise  Thee,  and  bless  the 
name  of  the  Lord,  j 

18.  When  I  was  yet  young,  before  I  wandered  about,  I  sought  for 
wisdom  openly  in  my  prayer. 

19.  I  prayed  for  her  before  the  temple,  and  unto  the  very  end  I 
will  seek  after  her,  and  she  flourished  as  a  grape  soon  ripe.^^ 

20.  My  heart  delighted  in  her,  my  foot  walked  in  the  right  way, 
from  my  youth  up  I  sought  after  her. 


5  G.  p.  "Which  I  kindled  not." 

6  G.  P.  "  To  the  king :"  false  accusations  made  to  the  king. 

7  G.  P.  "  My  life  was  near  to  the  hell  beneath."    I  have  been  at  the  point  of  death. 

8  The  Greek  has  "  enemies :"  which  appears  to  be  the  correct  reading. 
»  "  I  have  raised  my  supplication  from  the  earth." 

10  (J.  «To  be  rescued  from  death." 

11  This  remarkable  phrase  seems  to  have  reference  to  Ps.  cix.  It  was  proper  that  clearer  indications 
of  the  mystery  of  the  Trinity  should  be  given,  as  the  time  of  the  Incarnation  of  the  Son  of  God 
approached. 

12  In  time  when  there  is  no  help. 

13  He  rejoiced  as  men  rejoice  in  the  ripe  grape,  drinking  excellent  wine. 


584  ECCL'ESIASTICUS      LI. 

21.  I  bowed  down  my  ear  a  little,  and  received  her. 
-  22.  I  found  mucli  wisdom  in^^  myself,  and  I  profited  much  therein. 

23.  To  Him  that  giveth  me  wisdom,  will  I  give  glory. 

24.  For  I  have  determined  to  follow  her ;  I  have  had  a  zeal  for 
good,  and  I  shall  not  be  confounded. 

25".  My  soul  hath  wrestled  for  her,  and  in  doing  it  I  have  been 
attentive.  ^^ 

26.  I  stretched  forth  my  hands  on  high,  and  I  bewailed  my  ignorance 
of  her. 

27.  I  directed  my  soul  to  her,  and  in  knowledge^^  I  found  her. 

28.  I  possessed  my  heart  with  her^^  from  the  beginning  :  therefore 
I  shall  not  be  forsaken. 

29.  My  entrails  were  troubled^^  in  seeking  her  :  therefore  shall  I 
possess  a  good  possession. 

30.  The  Lord  hath  given  me  a  tongue  for  my  reward,^^  and  with  it 
I  will  praise  Him. 

31.  Draw  near  to  me,  ye  unlearned,  and  gather  yourselves  together 
into  the  house  of  discipline. 

32.  Why  are  ye  slow  ?  and  what  do  ye  say  of  these  things  ?  your 
souls  are  exceeding  thirsty. 

33.  I  have  opened  my  mouth,  and  have  spoken :  buy  her  for  your- 
selves without  silver : 

34.  And  submit  your  neck  to  the  yoke,  and  let  your  soul  receive 
discipline :  for  she  is  near  at  hand  to  be  found. 

35.  Behold  with  your  eyes  how  I  have  labored  a  little,  and  have 
found  much  rest  to  myself. 

36.  Receive  ye  discipline  as  a  great  sum  of  money,  and  possess 
abundance  of  gold  by  her. 

3T.  Let  your  soul  rejoice  in  His  mercy,  and  ye  shall  not  be  con- 
founded in  His  praise. 

38.  Do  your  work  before  the  time,  and  He  will  give  you  your 
reward  in  His  time. 


14  For  myself. 

15  The  Alexandrian  manuscript  has;  "In  my  action  I  have  been  diligent." 

16  p.  G.  "In  pureness."    The  purity  of  the  heart  disposes  the  mind  for  the  attainment  of  wisdom.    This 
clause  is  subjoined  to  the  following  one  in  the  Greek. 

17  This  is  the  reading  of  the  Alexandrian  manuscript.    The  Roman  edition  has  the  plural  number. 

18  From  vehement  desire. 

19  Wisdom  of  speech. 


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